A Franciscan Discipleship Handbook: Spiritual Formation and Guidance in the Writings of Francis of Assisi 9781617192388, 2010021056, 1617192384

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TABLE OF CONTENTS Introduction ..............................................................................................1 PART ONE: THE SPIRITUAL FORMATION AND GUIDANCE IN FRANCIS’ LIFE.............................................................................7 Chapter One. The Lord as Francis’ Supreme Director and Guide .........................................................................................9 Chapter Two. Francis’ Spiritual Growth: Initiation into Life of Faith ..........................................................37 Chapter Three. Agents of Spiritual Formation and Guidance in Francis’ Life ...............................................................................61 PART TWO: THE SPIRITUAL FORMATION AND GUIDANCE BY FRANCIS ....................................................................................83 Chapter Four: Francis as Spiritual Director .......................................85 Chapter Five: Characteristics of Francis’ Spiritual Formation and Guidance ...............................................................................111 Chapter Six. Towards Discernment and Personal Decision: Orientations of Francis’ Guidance ...........................................143 Conclusion.............................................................................................187 Bibliography ..........................................................................................197

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INTRODUCTION “Therefore, go and make disciples from all nations (Matt. 28:19) was Jesus’ farewell command to his disciples. While the disciple, in obedience to Christ, strives to make others into Christ’s disciples, it is the Lord’s invisible but real mediation that sustains any efforts towards the goal. “I am the way, and the truth, and the life; no one comes to the Father, but by me” (John 14:6). The Holy Spirit is given to humanity as counselor in order to teach them to walk in the way of Christ, to put on the mind and heart of Christ (cf. Phil. 2:5), to make them children in the Son (cf. Gal. 4:6). God in his plan makes use of human agents, the so-called “spiritual guides” to carry out his work among his children. Through them the incarnational mystery continues to be an abiding reality in the history of humankind. The incarnational mystery embraces within itself not only the Christ-Event but also the enduring revelation of God through sensible realities, especially through one’s own community in the Church. The Holy Spirit continues to overshadow humankind in leading creation to its fulfillment. All throughout the history of the Church there have been men and women who in special ways have functioned as God’s instruments in guiding their brothers and sisters in their spiritual life. Francis of Assisi is acknowledged to be one of them. God made use of Francis to renew the Church in the past and the vision that he had been endowed with continues to have its relevance also for the Church of today. The world over there is today a sustained interest in the person of Francis of Assisi, his spirituality and his peculiar way of looking at the world, humankind and nature. Among the variegated

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literature on Francis and Franciscanism, there have also been some studies on Francis’ method of spiritual direction.1 But so far no detailed investigation into the way of Francis’ spiritual formation and guidance as made evident in his writings, has been brought out. So this research is the first of its kind. A person is best understood from and through his own words, especially from the writings of an autobiographical nature. In order to understand the spiritual formation and guidance that Francis himself received and from his part imparted to others, a study of his writings, therefore, serves as the best means. This evidently limits the field of the investigation of this study to the writings of Francis of Assisi. Though the material object of the research is the writings of Francis, the formal object is: Spiritual Formation and Guidance. As a matter of fact, this signifies that the writings of Francis are analyzed and studied only from the perspective that they offer on spiritual formation and guidance. The methodology that is employed in this text is historicocritical and analytical-interpretative. Francis has not written a treatise on spiritual formation and guidance. But the facts speak for themselves that Francis guided many persons in their spiritual life. There are a number of references in his writings to the ministry of direction that he had been carrying out. Therefore, first of all, these pertinent writings are identified; second, these texts quoted in order to make Francis speak for himself on the points being discussed. Third, through a study of the biographical sources, these texts of Francis’ writings are placed in their historical context and studied; Cf. Hammer, R. “St. Francis of Assisi as an Educator and his pedagogical Method.” The Franciscan Educational Conference 11 (1929): 9–40; da Casacalaenda, Vincenzo. “La pedagodia di S. Francesco d’Assisi.” Gioventu Nostra 1 (1946): 69–74; da Sistri Ponente, Callisto. “Il metodo educative del Serafico Padre; pieta e virtu religiose maggiormente inculcate dal Santo Fondatore. » L’educavone religiosa morale delta gioventu francescana cappuccino. Atti del Convegno Interprovinciale d’ltalia (Loreto 12–17 settembre 1955). Roma, 1956; Bruhmann, K. “Anthropologische und padagogische Leitlinien in den Shriften des heiligen Franziskus van Assisi.” Wissenschaft und Weisheit 41 (1978): 84–102; Sammut, J. La direyone spirituale nella vita e nell’attivita apostolica deifrali minori. Dottrina e prass’i. Malta, 1989. 1

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these studies on the texts are interpreted in the light of the insights furnished by Spiritual Theology. Fourth, a reflective-interpretive synthesis of the method of Francis’ spiritual guidance is drawn up. And finally, an attempt is made to underscore Francis’ characteristic way of carrying out spiritual formation and guidance, and to bring out its outstanding aspects. The primary sources of this research are the writings of Francis of Assisi himself. There are above thirty of them in varied literary forms such as, Admonitions, Letters, Prayers and Praises, Rules etc. Among the different editions of the Latin texts, the new critical edition of “Die Opuscula” by Kajetan Esser,2 has been chosen for this study. For the secondary sources the early biographies of Francis are the principal works depended upon. The chief among them are the official biographies by Thomas of Celano (1 Cel and 2 Cel)3 and by Bonaventure (Lmaior)4 and the following compositions: the Legenda trium sociorum (LTrSoc);5 Legenda Perusina (LegPerf);6 Speculum Perfectionis (SpPer);7 Anonymus Perusinus (AnPerf)8 The writings of

Esser, K. Die Opuscula des hl. Franziskus von Assisi, Neue textkritische Edition, Zweite, erweiterte und verbesserte Auflage besorgt von Engelbert Grau, Grottaferrata. Romae, 1989 (hereafter, Esser, Die Opuscula. The abbreviated forms for the individual writings of Francis are borrowed from this book and used in the present study). 3 De Celano, Thomas. “Vita prima S. Francisci Assisiensis” (hereafter, 1 Cel). Analecta Franciscana X, Quaracchi (1926–1941): 1–117; “Vita secunda S. Francisci Assisiensis” (hereafter, 2 Cel). Ibid., 127–268. 4 Bonaventura, “Legenda maior S. Francisci” (hereafter, LMaior). Analecta Franciscana X, Quaracchi (1926–1941): 557–652. 5 Desbonnets, T., ed. “Legenda trium sociorum.” Archivum Franciscanum Historicum (hereafter, AFH) 67 (1974): 38–144. 6 Bigaroni, M., ed. “Compilatio Assisienssis” dagli Scritti di frr Leone e Compagni su S. Francesco d’Assisi (hereafter, Legenda Perusina). Assisi, 1992 (hereafter, Bigaroni, Compilatio). 7 Sabatier P., ed. Speculum Perfectionis seu S. Francisci Assisiensis Legenda Antiquissima. Paris, 1898 (hereafter, Sabatier, Speculum). 2

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Clare of Assisi9 has a privileged place among the secondary sources. The English translation of the “Writings” of Francis and Clare are from two different works.10 The English translation of the biographical sources is taken from Francis of Assisi: Early Documents.11 and cross referenced with M. A. Habig’s edition of English Omnibus Source book.12 The studies done on the writings of Francis of Assisi by eminent scholars especially on this topic have also been taken into consideration. However, the very objective of this research, that is, studying the original works of Francis, has necessitated the restricted use of these works. But whenever these have been found especially useful to the understanding of the writings of Francis, they have been consulted and have been referred to in the notes. This book consists of two parts. Part One deals with the spiritual formation and guidance that Francis received in his personal life. In the first chapter the Lord’s influence on the conversion and vocation of Francis is explained. The second chapter is on Francis’ growth in spiritual life with a special stress on his life of faith. It is in the third chapter that the agents (persons and factors) of his spiritual formation and guidance are discussed. Part Two, having a triple division, speaks about the spiritual formation and guidance that Francis gave to others. The fourth Di Fonzo, L., ed. “Anonymus Perusinus, De inceptione vel fundamento Ordinis et actibus illorum Fratrum Minorum quifuerunt primi in religione et socii b. Francisci.” Miscellanea Francescana 72 (1972): 435–65. 9 Becker, M., J. Godet, and T. Matura, eds. Claire d’Assise. Ecrits. Paris, 1985 (hereafter, Becker, Ecrits). 10 Armstrong, R., and I. Brady, eds. Francis and Clare: The Complete Works. New York, 1982 (hereafter, Armstrong, Francis and Clare); Armstrong, R., ed. Clare of Assisi Early Documents. New York, 1988 (hereafter, Armstrong, Clare). 11 Armstrong, R., J. A. W. Hellman, and W. J. Short, eds. Francis of Assisi: Early Documents. Three Volumes. New York, 1999–2001 (hereafter Early Documents). 12 Habig, M. A., ed. St. Francis of Assisi Writings and Early Biographies English Omnibus of the Sources for the Life of St. Francis. Chicago, 1973 (hereafter, Habig, Omnibus). 8

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chapter identifies and studies the different beneficiaries of Francis’ spiritual formation and guidance. Francis is presented as one with the characteristics of a good spiritual guide. In the fifth chapter the specific aspects of Francis’ spiritual formation and guidance such as life of prayer, Christian living and spiritual growth are treated. The basic orientations of Francis’ spiritual formation and guidance— sharing of spiritual experiences, interpersonal relationship and discernment—are studied in the last chapter. In the concluding section a synthesis of the work is drawn up and the positive contributions of the research are pointed out.

PART ONE: THE SPIRITUAL FORMATION AND GUIDANCE IN FRANCIS’ LIFE

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CHAPTER ONE: THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE In the evening of his life when Francis of Assisi was drawing up his Testament1 he recalled with a profound sense of gratitude the assistance and guidance that he had received during the course of his spiritual pilgrimage. Among the few autobiographical circumstances to which the Testament alludes, the story of his conversion occupies the pivotal place. There in his characteristic simplicity he plainly speaks about his personal vocation,2 his own spiritual formation3 and the guidance he received throughout his life and mission.4 Francis does not specify the provenance of the direction that he had been deriving. The Testament is one of the authentic works of Francis of Assisi. It is considered as one of the precious documents which reflect the basic orientation of the spirituality of Francis. According to the Franciscan scholar Kajetan Esser there are 127 codices in Latin extant today. For a detailed study on the testament, cf. Eesser, K. Das Testament des heiligen Franziskus von Assisi. Eine Untersuchung uber seine Echtheit und seine Bedeutung. Vorr-eformations- geschchtliche Forschungen, 15. Munster, 1949; Ibid., Die Opuscula des hl. Franziskus von Assisi. Neue textkritische Edition, Zweite, erweiterte und verbesserte Auflage besorgt von Engelbert Grau, 431–47. Grottaferrata-Romae, 1989. 2 Cf. Test 1: Esser, Die Opuscula, p. 348; Armstrong, Francis and Clare, 154. 3 Cf. Test 1–2: Esser, Die Opuscula, 438; Armstrong, Francis and Clare, 154. 4 Cf. Test 4–14, 23, 39: Esser, Die Opuscula, 438–44; Armstrong, Francis and Clare, 154–6. 1

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Yet there was nothing out of the ordinary for one to openly make known the role one played in the spiritual pursuits of others or for individuals to acknowledge the spiritual direction received from some particular persons in their lives. The Apostle Paul speaks proudly of his role in the new life of the Corinthians, “For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the Gospel” (1 Cor. 4:15–16). Ambrose spoke of the guidance he gave to Augustine’s mother Monica. His consoling words to her were, “the son of tears will never perish”; the “son” in question was Augustine himself. Ignatius of Loyola proved to be a master spiritual director and guide through the original method he enunciated in his “Spiritual Exercises.”5 There are also instances of the avowal of those who were helped spiritually by others. Clare of Assisi explicitly declared that Francis of Assisi was not only her spiritual guide but was also the inspiration for her Order.6 Teresa of Avila had John of the Cross as her spiritual guide. Jane de Chantal sought out Francis de Sales regularly for spiritual direction and guidance. But there was no one who claimed to have in the same way guided Francis of Assisi on a regular and continual basis.7 In his writings neither does he refer to any particular person to whom he used to approach habitually for help and guidance. With his declaration that “after the Lord gave me brothers, no one showed me what I should do”,8 he seems to rule out categorically the role of any human instrumentality in his life of conversion. Thus it may be surmised at the outset itself that Francis did not receive a systematized or one-to-one regular

Cf. Bernard, C. A. L’Aiuto Spirituale Personate, 15. Roma, 1985. Cf. RegCl I, 1–3: Becker, Ecrits, 134; Armstrong, Clare, 62. 7 Later we will be referring to all those who helped Francis in his spiritual journey, with particular attention to Cardinal Hugolin of Ostia, who claimed he had collaborated with Francis in formulating the Rule of the Franciscan Third Order. 8 Cf. Test 14: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 154–5. 5 6

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 11 guidance, as one would ordinarily understand spiritual direction today. In his Testament Francis does speak of a spiritual guide and of a spiritual formation he had.9 When he was fully cognizant of the imminence of his death he looked back on the whole of his life and with candid gratitude recognized “the Lord” as the one who had been guiding him. By then he had become overwhelmed by the conviction that “the Lord” had been operative in each and every event of his life. This explains his reiteration in his Testament such phrases as “the Lord granted me”, “the Lord himself led me”, “the Lord gave me such faith in”, “the Lord revealed to me” etc. In his autobiographical references he mentions on seven occasions the name of the Lord as his guide10 and on another occasion he was strikingly explicit when he said, “the Most High Himself revealed to me.”11 Francis had no second thoughts on this. It had been the Lord who took the initiative to call him; again it had been the same Lord who indicated the style of life that he was to adopt. So Francis knew only one spiritual guide and that was the Lord. With one accord the early biographers of Francis brought out in bold relief this profound conviction of his, when they described his conversion, life and mission.12 In his writings he repeatedly refers to the concrete ways he experienced the Lord’s guidance. He felt the companionship of the Lord in his life as one “living and true.”13 There seemed to have been an uninterrupted communication between the Lord and Francis! The Lord, believed Francis, was showing himself particularly keen on “granting”, “giving”, and “revealing” to him at Cf. Test 1–23: Esser, Die Opuscula, 438–40; Armstrong, Francis and Clare, 154–5. 10 Cf. Test 1, 2, 4, 6, 14, 23, 39: Esser, Die Opuscula, 438–44; Armstrong, Francis and Clare, 154–6. 11 Test 14: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 439. 12 References to these biographies will be given later. 13 One often comes across this expression in his writings where he speaks about God. Cf. Adm I, 21; EpCustI 7; LaudDei 3; RegNB XXIII, 6: Esser, Die Opuscula, 107, 170, 142, 400; Armstrong, Francis and Clare, 27, 53, 100, 132. 9

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his every step; and from his part he was resolved to respond to the Lord by being keen on “doing”, “receiving” and “living” every moment of his life according to the Lord’s mind. The unswerving reciprocity between him and the Lord, which is reflected throughout his writings, created the impression in the minds of some of his admirers that God had been directly revealing to him. A few others went a step further and considered some of his writings to be divinely inspired!14 All this points to the fact that Francis had the firm persuasion that he had been under the direct guidance of God. So it is in this sense that one can say that Francis had God as his primary spiritual director and guide in his life. The first thirteen verses of his Testament comprise within them the few isolated autobiographical references that Francis of Assisi makes about the spiritual formation and guidance that he received during his life time. A critical analysis of these texts will go a long way in bringing out the various aspects of the divine interventions in the life of Francis. These aspects will shed light on the nature and the specifics of the training and direction that he underwent and which contributed to his acquiring the identity of a friar minor. Francis eagerly desired that his Testament be read and understood “simply and without gloss”, because he himself had written it “simply and purely.”15 The style and the expressions are direct and straightforward and call for little help from outside sources in order to understand the significance of the Testament. The texts have a natural transparency and a logical fluency, which enable the significance of the texts to become evident to the reader quite effortlessly, just as Francis himself wished his Testament to be While Francis was preparing the text of the final Rule at Monte Colombo, near Rieti, Brother Elias and other ministers were supposed to have witnessed such a revelation. Cf. SpPer 1: Sabatier, Speculum, 1–4; Early Documents, Vol. III, 253–4; Habig, Omnibus, 1125–6; Ubertino da Casale, L’Albero della vita crocifissa di Gesu, in Fonti Francescane, 1708–9, 1711–4. 15 Test 39: Armstrong, Francis and Clare, 156; Esser, Die Opuscula, 444. Cf. Rodriguez Herrera, I., and A. Ortega Carmona. Los escritos desan Francisco de Asis, 617. Murcia, 1985; Profili, L. Francesco — pura trasperanza di Christo. Riflessioni e attualizzazioni sul testamento di s. Francesco, 256. Assisi/Spoleto, 1988. 14

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 13 understood.16 For the sake of having a thematic sequence, a certain order will be followed here in analyzing these texts.

I. GRACE OF VOCATION TO DISCIPLESHIP “The Lord granted me, Brother Francis, to begin to do penance in this way:”17

With the words, “the Lord granted me, Brother Francis, to begin to do penance in this way”, Francis refers to the genesis of his conversion and vocation as a disciple of Christ. As he himself testifies, the Lord played the vital role in it. In the narratives about the different vocations in the Bible, as in those of Moses, Jeremiah, Isaiah etc., the first initiative invariably comes from the Lord. The actualization of the Divine initiative becomes manifest in the same way in the case of Francis too. There are no indications to show that Francis, as a young man, had ever nourished a desire to dedicate his life to God and his people through a priestly or religious way of life. And consequently he could not have been adequately equipped or have the essential preparation and education for assuming such a way of life. He himself describes the frame of mind he had at the start of his conversion; he confesses that then he had been “ignorant and unlearned” (“ignorans et idiota”).18 At the same time it needs to be presumed that by then he must have mastered the requisite

EpFid II 88: Esser, Die Opuscula, 213; Armstrong, Francis and Clare, 73: “And to all men and women who will receive them kindly (and) understand their meaning and pass them on to others by their example.” 17 Test 1: Armstrong, Francis and Clare, p. 154; Esser, Die Opuscula, 438. 18 EpOrd 39: Armstrong, Francis and Clare, 59; Esser, Die Opuscula, 262. Cf. also Test 19: Ibid., 440; Armstrong, Francis and Clare, 155; 2 Cel 7: AnFr X, p. 135; Early Documents, Vol. II, 247; Habig, Omnibus, 367; Schmucki, O. “‘Ignorans sum et idiota.” Das Ausmass der schulischen Bildung des hl. Franziskus von Assisi.” In Vazquez Isaac, ed. Studia historicaecclesiastica, Festgabefur Prof. Luchesius G. Spatling, 283–310. Roma, 1977. 16

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professional competence and education to carry out his father’s trade, which was that of merchant.19 It was precisely when Francis was in the thick of his colorful life as youth, and when wealth, power, fame and name were all that which really counted in his life, that the “Lord” encountered him in a personal way. The exact “when” and “how” of the entrance of the Lord in the life of Francis cannot be pointedly articulated. But there were various events connected with his conversion which help in giving concreteness to the vocation of Francis. By placing the topmost accent on the word “Dominus” in his Testament, Francis ascribed the most important place to the Lord in his spiritual journey. Francis opens the Testament (his autobiography) with the word “Dominus.” This is in stark contrast with the way most of his biographers have presented his life. They first describe the life before conversion and then proceed with the Lord’s intervention in his life.20 They are quite justified in following a logical and chronological order. For the present context, however, the order that Francis himself followed in his “autobiography”, is better suited. While many adopt a chronological presentation of the events Francis chooses a presentation that is more theological in both content and method. In the order of time Francis comes only after “Dominus”; in the order of importance “Dominus” must be precede Francis. Over and above this, Francis was aware that the Lord himself had taken the initiative in his vocation and mission. So it was for Francis very much in order to start his personal story with the word “Dominus.”

Among the Franciscan scholars, there are two views on the educational background of Francis. While some hold that Francis had a “good” if not “a very good” cultural formation, some others try to show the contrary. Cf. Brown, R. St. Francis of Assisi. A Biography by O. Engelbert, 1–15. Chicago, 1965; Lauriola, G. “Intorno alla cultura di Francesco d’Assisi.” Studi Francescani 78 (1981): 307–27; Paolazzi, C. Lettura degli Scritti di Francesco d’Assisi, 7–10. Milano, 1987. 20 Cf. 1 Cel l; 2 Cel 3; Lmaior 1, 1: AnFr X, 5–6, 131–2, 561; Early Documents, Vol. I, 182, Vol. II, 241–2, 530; Habig, Omnibus, 229, 363, 635. 19

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 15 Even in the use of the word “Dominus” in the Testament, Francis seems to have intentionally given it a privileged position. Francis reserved the word exclusively in referring to the Divine and not once attributed it any human being, however distinguished he or she might have been. In referring to priests,21 the minister general, the guardian (local superior),22 the Cardinal Protector23 and the Pope24 Francis preferred the term “dominus” (with the small letter) and its varied forms.25 But he used “Dominus” only in speaking of God (the Father, the Son, and the Holy Spirit).26 From his own experience Francis was all too aware that the grace of vocation originates from “divine inspiration” or divine initiative. In stipulating the norms for accepting new members into the fraternity he explicated this idea. “If anyone, desiring by divine inspiration to accept this life, should come to our brothers ...”27 Again, he referred to this theme as he writes, “And after the Lord gave me brothers...”28 In referring to the vocation of Clare and her sisters Francis says, “Since by divine inspiration, you have made yourselves daughters and servants of the Most high King...”29 The initiative of God was again emphasized upon in his exhortation to the Poor Ladies of San Damiano; he says, “Listen, little poor ones called by the Lord, who have come together from many parts and provinces...”30

Test 8–9: Esser, Die Opuscula, 438. Test 28: Ibid., 442. 23 Test 31–33: Ibid., 442–3. 24 Test 15: Ibid., 439. 25 Cf. Van Asseldonk, O. Maria Francesco e Chiara, 30. Roma, 1989; Viviani, W. L’ermeneutica di Francesco d’Assisi, 279. Roma, 1983. 26 Cf. Ibid., 273; Nguyen-van-Khanh, N. Gesu Christo, 41–69. Milano, 1984. 27 RegNB II, 1: Armstrong, Francis and Clare, 110; Esser, Die Opuscula, 378. 28 Test 14: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 439. 29 FormViv 1: Armstrong, Francis and Clare, 44: Esser, Die Opuscula, 298. 30 VerbExh 1: Armstrong, Francis and Clare, 40; Esser, Die Opuscula, 479. 21 22

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In all these instances Francis proclaimed loudly his deeprooted conviction that only the Lord calls and only he sends forth people for his mission. Francis is not very much explicit about the exact time and place of his conversion. He speaks in terms of “before” and “after.” He alludes to “before” leaving the world and “after” going out to the lepers. He qualifies the time as being when he was “in sin” and “in bitterness” but after the event, as having “sweetness.” Regarding the place of conversion Francis is completely silent. Some biographers trace back the beginning of his conversion to his sickness in 1203 after his imprisonment in Perugia.31 Others would hint at his first experience with a leper, probably in 1205, as the turning point of his life.32 However, there is unanimity among scholars in seeing the starting point of the conversion of Francis as the sequel to his return from Spoleto in 1204 or in the beginning of 1205.33

Francis participated in the war between Assisi and Perugia in the year 1202 and was taken prisoner. He was imprisoned in Perugia. Though he was released from the prison probably in the beginning of 1203, Francis was sick for a while. Thomas of Celano and Bonaventure say that it was through sickness that God first touched Francis. Cf. 1 Cel 3; LMaior I, 2; AnFr X, 7–8, 561; Early Documents, Vol. I, 184–5, Vol. II, 530–1; Habig, Omnibus, 231–2, 636–7. 32 Francis had a terrible horror for the lepers. One day he met a leper on the way. Through God’s grace, Francis succeeded to give the leper not only a coin, but even a kiss. So this event is considered as the most important event of in the story of the conversion of Francis. Cf. LTrSoc 11: AFH 67 (1974): 97; Early Documents, Vol. II, 74; Habig, Omnibus, 900. 33 There was another war between the German princes and Walter of Brienne for the defence of the papal interests. Francis had enrolled himself in the ranks of the protagonists of the papal cause and proceeded to join the army of Walter. Due to some reasons Francis returned to Assisi, abandoning his plan to fight in the war. Cf. LTrSoc, 5–6: AFH, 67 (1974): 92–4; Early Documents, Vol. II, 69–71; Habig, Omnibus, 893–5; Moorman, J. A History of the Franciscan Order: From its origins to the year 1517, 4–5. Oxford, 1968. 31

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 17 According to the early biographers, a series of fleeting events, dreams and visions were the channels through which the Lord had been communicating to Francis.34 There are many examples of this kind of literary genre used in the Bible and in the hagiographies, in order to speak of God’s personal intervention in the vocation of individuals.35

II. LIFE OF PENANCE “The Lord granted me, Brother Francis, to begin to do penance.”

But the terms such as “dreams”, “visions” or extraordinary “divine visitations” do not even appear in the writings of Francis. On the other hand, he recognizes the presence and activity of the Lord in his life through grace—“the Lord granted me.” While in his prayer he never asks for extraordinary gifts of visions or dreams, he begs for enlightenment,36 the light to see the will of God and the grace

Cf. LTrSoc 5–6, 13: AFH 67 (1974): 92–4, 99–100; Early Documents, Vol. II, 69–71, 75–7; Habig, Omnibus, 893–5, 903–4; 1 Cel 5; 2 Cel 6, 10; LMaior I, 3: AnFr X, 8–9, 133–4, 136–7, 561, 637–8; Early Documents, Vol. I, 185–6, Vol. II, 244–6, 249–50, 532–3; Habig, Omnibus, 232–3, 365– 366, 370–1, 637–8; Leeuwen, Van. “Franciscus droomt, hoort en ziet.” Franciscaans leven 65 (1982): 267–91; Andriessen, H. “Franciscus in zijn dromen. Een psychologische verkenning.“ Ibid., 292–322. 35 God can make use of these natural phenomena for guiding a person. Cf. Bernard, C. A. Teologia spirituale. Milano, 1989; May, G. Care of mind. Care of spirit, 40. San Francisco, 1982. Although it is possible to speak at length about the guidance that Francis received through dreams, visions, and divine visitations, basing on the biographical witnesses, it is not attempted here, especially because of the silence of Francis in this regard. On the other hand what is actually attempted here is to find out what Francis himself had to say on the manner of the Lord’s intervention. 36 OrCruc: Esser, Die Opuscula, 356; Armstrong, Francis and Clare, 193: “Most high, glorious God, enlighten the darkness of my heart....” Cf. also 1 Cel 6: AnFr X, 9–10; Early Documents, Vol. I, 187; Habig, Omnibus, 234. 34

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to do it.37 The same idea of receiving grace from above is expressed in The Salutation of the Virtues.38 The grace of conversion and vocation of Francis was not only the gift of the Lord—“granted me”—it was also a task for Brother Francis. He had to respond to that grace. His response was in his option “to begin to do penance.” Fortified by the grace of God, Francis began to do penance; he set out on a life of penance. The life of penance was a life-long enterprise with regard to Francis. While he speaks in terms of “incipere” (beginning) doing penance, he nowhere speaks of an “ending” it. That is why even at the very end of his life Francis says, “Let us begin, brothers, to serve the Lord God, for up until now we have done little or nothing.”39 In the beginning of their movement Francis and his companions were known by the appellation “penitents originally from the city of Assisi.”40 According to Thomas of Celano, Francis began his life of penance after the fashion of the current penitential movements and only later he assumed the life of an itinerant apostolic preacher.41 Life of “penance” was a project that had endeared itself to Francis.42 He later developed it into a powerful theme for exhortations. Writing to the faithful he dedicated one full chapter to those who do penance while to all the others who have 37SalBMVS

6: Esser, Die Opuscula, 418; Armstrong, Francis and Clare, 150: “Hail, His Mother! And, (hail) all you holy virtues which through the grace and light of the Holy Spirit are poured into the hearts of the faithful so that from their faithless state you may make them faithful to God.” 38 Cf. SalVir 18: Esser, Die Opuscula, 428; Armstrong, Francis and Clare, 152. 39 1 Cel, 103: Early Documents, Vol. I, 272–3; Habig, Omnibus, 318; AnFr X, 80: “Incipiamus, fratres, servire Domino Deo, quia hucusque vix vel parum in nullo profecimus.” 40 Cf. LTrSoc 37: Early Documents, Vol. II, 90; Habig, Omnibus, 926; AFH 67 (1974): 117. 41 Cf. 1 Cel 34: AnFr X, 27–8; Early Documents, Vol. I, 213–4; Habig, Omnibus, 256–7; Iriarte, L. Historia franciscana, 47–9. Valencia, 1979. 42 Cf. Pazzelli, R. San Francesco e il Terz ‘Ordine. Il movimmentopenitenzialepre-francescano e francescano, 161–85. Padova, 1982.

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 19 not opted for such a life penance he assigned just another chapter.43 A study of the key verses of both of these chapters is a rewarding undertaking. The verses 1–4 of the first version of the Letter to the Faithful read, “All those who love the Lord with their whole heart, with their whole soul and mind, with their whole strength (cf. Mark 12:30) and love their neighbors as themselves (cf. Matt. 22:39) and hate their bodies with their vices and sins, and receive the Body and Blood of our Lord Jesus Christ, and produce worthy fruits of penance.”44

This is not only a description but also an invitation to do these things. In verses 5–7 he sets forth the blessedness (beati) and benedictions (benedicti) of those who undertake a life of penance, “Oh, how happy and blessed are these men and women when they do these things and persevere in doing them, since the Spirit of the Lord will rest upon them (cf. Is. 11:2) and he will make his Home and dwelling among them (cf. John 14:23). They are children of the heavenly Father (cf. Matt. 5:45) whose works they do, and they are spouses, brothers, and mothers of our Lord Jesus Christ (cf. Matt. 12:50).”45

For Francis, the purpose of taking up a life of penance is to live like the children of God, who are at the same time “spouses”, “brothers” and “mothers.” Verses 8–10 go to explain how “the penitents” become spouses, brothers and mothers. The concluding verses of the first chapter, namely verses 11–13 and 14–19, are an

Cf. EpFid I: Esser, Die Opuscula, 178–80; Armstrong, Francis and Clare, 63–5; Pazzelli, San Francesco e il Terz ‘Ordine, 199–202. 44 EpFid I I, 1–4: Armstrong, Francis and Clare, 63; Esser, Die Opuscula, 178. 45 EpFid 11, 5–7: Armstrong, Francis and Clare, 63; Esser, Die Opuscula, 178. 43

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exaltation of this high dignity and a prayer after the priestly prayer of Christ.46 The second chapter of the same letter is addressed to those who have not adopted a life of penance. In the verses 1–10 is found a description of those unfortunate men and women who refuse to lead a life of penance. On the one hand they are not in contact with Jesus Christ, because “non recipiunt corpus et sanguinem Domini nostri Jesu Christi”; on the other hand, they live in sin “operantur vitia et pecata.” According to Francis such people will have a miserable end. Verses 11–18 constitutes a moving appeal to those who fail to live in penance, to undergo conversion.47 In his writings Francis makes profuse use of the term “penance.” In the First Rule, the term is employed in its evangelical sense; living in penance is seen as a precondition for entry into God’s kingdom of God. “And we thank you for your Son himself will come again in the glory of his majesty to send the wicked ones who have not done penance and who have not known you into the eternal fire, and to say to all those who have known you and have adored you and have served you in penance: ‘Come, you blessed of my Father, receive the kingdom, which has been prepared for you from the beginning of the world’.”48

Francis himself scrupulously observed an extremely high degree of frugality and austerity in the use of food, clothes, dwellings, travels and in other conveniences of life. But none of these practices of asceticism and penance is of any value, if love and poverty of spirit is found wanting in it. In the Admonitions he says, “Blessed are the poor in spirit, for the kingdom of heaven is theirs (Matt. 5:3). There are many who, applying themselves insistently to Cf. EpFid 11, 8–19: Armstrong, Francis and Clare, 63–4; Esser, Die Opuscula, 178–9. 47 Cf. EpFid III, 1–18: Esser, Die Opuscula, 179–80; Armstrong, Francis and Clare, 64–5. 48 RegNB XXIII, 4: Armstrong, Francis and Clare, 131; Esser, Die Opuscula, 399. 46

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 21 prayers and good deeds, engage in much abstinence and many mortifications of their bodies, but they are scandalized and quickly roused to anger by a single word which seems injurious to their person, or by some other things which might be taken from them. These (persons) are not poor in spirit because a person who is truly poor in spirit hates himself (cf. Luke 14:26) and loves those who strike him on the cheek (cf. Matt. 5:39).”49

It thus becomes evident that according to Francis the core of the life of penance is nothing but the following of Jesus Christ in fulfilling his golden rule of love to the extent of embracing within its clasp even ones enemies.50

III. FRANCIS, A SINNER “While I was in sin, it seemed very bitter to me to see lepers.”51

After speaking about the “Dominus” who entered into his life, Francis goes on to explain the state or the situation in which the “Dominus” found him. This explanation has been motivated by the fact that he was profoundly convinced that he had been in need of guidance from the Lord himself. The short phrase “while I was in sin” is all that Francis uses in order to delineate the kind of life he had been leading till his conversion. Particulars and details of events are irrelevant here. This phrase is all the more important to the present context as there are divergence of opinion among the biographers regarding the nature of life that Francis had been leading before his conversion. With the phrase “while I was in sin” Francis places himself within the category of sinners and acknowledges himself to be in need of conversion and penance. Thomas of Celano in the First Life, while presenting the life of Francis till his conversion in the twenty-fifth year, uses phrases as 49

Adm XIV, 1–4: Armstrong, Francis and Clare, 32; Esser, Die Opuscula,

113. 50

Cf. ExpPat 5: Esser, Die Opuscula, 292; Armstrong, Francis and Clare,

105. 51

Test Ib: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438.

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“outrageous conduct,” “slaves of sin”, living in “wretched early training.” His companions were qualified as “partisans of evil and inciters of crime.” To further magnify the sinful state of Francis, Thomas of Celano not only refers to the misdemeanors and offenses of the delinquent-Francis, but also traces its origin. Francis had been following the footsteps of his parents who were characterized by “their worthless life and character.”52 Thomas of Celano in the Second Life does not speak about this sinful life of Francis. On the contrary, Francis is spoken of as a youth of “good inclinations” and “refined” manners. In the prologue to the Second Life, Thomas of Celano writes that the second biography was composed in the light of the fresh bits of information he had received after the First Life had been brought out. This is nothing but an admission of the ignorance that Celano personally had of the details regarding the life of Francis, prior to the conversion.53 Bonaventure in his Major Life has the following to say regarding the young Francis, “At the same time, the sensitivity of his gentleness, together with a refined set of manners, a patience and affability beyond human decorum, and a generosity beyond his means singled him out as a young man of flourishing natural disposition.”54

The Legend of the Three Companions too speaks very highly of the sterling qualities that distinguished the young Francis.55 An attentive perusal through the early biographies of Francis gives the impression that the people around Francis considered him a “good” young man or for that matter a “very good” young man even before his conversion. These people had been fascinated by Cf. 1 Cel 1–2: AnFr X, 5–7; Early Documents, Vol. I, 182–4; Habig, Omnibus, 229–31. 53 Cf. 2 Cel 2– 3: AnFr X, 130–2; Early Documents, Vol. II, 241–3; Habig, Omnibus, 363–4. 54 LMaior I, 1: Early Documents, Vol. II, 531; Habig, Omnibus, 636; AnFr X, 560. 55 Cf. LTrSoc 3: AFH 67 (1974): 91; Early Documents, Vol. II, 68–9; Habig, Omnibus, 891–2. 52

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 23 the many noble qualities in him. They must have judged Francis from the exterior and there is nothing to doubt the veracity of their statements. But they could not have said everything about Francis precisely because; they could not have had access to everything that pertained to the years before the conversion of Francis. Francis alone could have spoken about his own “interior life.” It was the interior forum that concerned only him and his God. This area in the life of a person is sacrosanct and is beyond the reach of any empirical research. God alone knows about the “cave of my heart.” It is the particular individual alone who is competent to give any details about the state of his “interior life.” And that is exactly what Francis does as he says, “while I was in sin.” Francis does not reveal in what sense he thought he was a sinner or in what consisted his sinfulness. Neither does it concern the present context to venture beyond what Francis himself has revealed about his “interior life.” All that can be assumed as certain and definite is the deep-felt and intense awareness that Francis had of the need for conversion from the situation of being “in sin.” It was the Lord who intervened to rescue Francis from this sinful way of life.

IV. LIFE AMONG LEPERS Before his conversion, the very sight of lepers had been repugnant to Francis. There were lepers in his town of Assisi. Though there were leper houses set aside for them, often they were on the move through the narrow alleys of the town, begging alms. Francis could not have avoided meeting them at least once in a way. The revulsion that crept through his whole being at the sight of one such hapless creature must indeed have been a spine-chilling horror for him. In a realistic manner the Legend of Three Companions describes the Francis used to conduct himself towards the lepers. “When he left there, what before had been bitter, that is, to see and touch lepers, was turned into sweetness. For, as he said, the sight of lepers was so bitter to him, that he refused not only to look at them, but even to approach their dwellings. If he happened to come near their houses or see them, even though he was moved by piety to give them alms through an

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SPIRITUAL FORMATION AND GUIDANCE intermediary, he always turned away his face and held his nose.”56 “And the Lord Himself led me among them and I had mercy upon them.”57

What is certain is that Francis did not take part in the military expedition, even though he had set out from his home-town for Apulia to fight for the papal interests against the imperial forces. En route to the battlefront he made up his mind to return to Assisi even though he knew that no red-carpet welcome would be accorded to him as he would be looked down upon by everybody at home as a runaway soldier. Although the returning home might have been an excruciatingly humiliation he did not any longer feel it “very bitter.” He returned home. But there was something else that had been “very bitter” and repulsive for him. And it was the sight of lepers. But what is impossible for man is possible for God (cf. Luke 1:37; Matt. 19:26; Gen. 18:14; Job 42:2). Later Francis was to perceive the special operation of the guiding hand of the Lord in the events that led him to have a close association with the lepers. Francis himself says about this, “and the Lord himself led me among them” (et ipse Dominus conduxit me inter illos). That which he could not do earlier and which had been abhorrent to his very nature, he begins to do. Francis began learning to do things that had not till then been whimsical and chimerical to him. His actions and conduct did not depend on his likes and dislikes, his aptitudes and powers. He could not find within himself the rationale behind this interior change which was radically conditioning his behavior patterns and attitudes. He could only attribute it to somebody outside of himself. He just says, “The Lord himself led me among them.” For Francis it had been none other than the Lord himself who gave him the courage to go among the lepers. The same Lord who through a special grace had initiated Francis to begin to do LTrSoc, 11: Early Documents, Vol. II, 74–5; Habig, Omnibus, 900–1; AFH 67 (1974): 97–8. Cf. also Canonici, L. Lebbroso, in Dizionariofrancescano, 837–43. Padova, 1983. 57 Test 2: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 56

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 25 penance, now imparted to him formation through grace, or better, the grace of formation. Francis had crossed the Rubicon and from here started his spiritual formation. Life with the lepers could be seen as the “novitiate” of Francis. Earlier he had broken away from his “life in sin” and had embarked on a life of “doing penance.” Francis now began to learn things that so far had been eluding him. “...et feci misericordiam cum illis.”

It was the Lord who gratuitously offered the grace and it was Francis who accepted it and responded to it. The word “misericordia” used in the Testament is the same that is found in the parable of the Good Samaritan (cf. Luke 10:37). The full significance of the word “misericordia” in the Testament of Francis becomes evident when seen in the light of the parable of the good Samaritan (cf. Luke 10:30–37). The miserable lot and the helpless situation of the leper did not differ from that of the “man who had fallen among the robbers.” Francis became a Good Samaritan to the “half-dead” lepers; he “showed them mercy....” Fortified by the power of God Francis went among the lepers; that was good enough. He lived among them; and that was heroic. Francis was able to go yet farther, “et feci misericordiam cum illis” (I had mercy upon them); that was heavenly! It is heavenly in as much as mercy (misericordia) is the quality of God himself. Christ personifies in his own person God’s merciful love to all men, by being especially merciful to sinners. “Those who are well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matt. 9:12–13).

Francis gets gradually initiated into absorbing within himself the very attitude of God. In meeting and living with the lepers Francis received the basic lessons in being able to transcend his human weaknesses and limitations. In showing “misericordia” to the lepers, he was acquiring the qualities of being the “son” of the Heavenly Father, who had been called “to be perfect” as his heavenly Father is perfect. Life with the lepers made Francis experience that he too, in an analogous manner, could be compassionate as Christ was compassionate. Francis thus started cultivating his innate qualities of a “child of God” and began

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rearranging his system of values and acquiring and articulating new values and attitudes. All this was not accomplished forthwith. During this period of conversion Francis goes to the lepers not once or twice but regularly. He lives in their company in order to show mercy to them. Thomas of Celano gives a succinct presentation of this stage in the life of Francis. “Then the holy lover of profound humility moved to the lepers and stayed with them. For God’s sake he served all of them with great love. He washed all the filth from them, and even cleaned out the pus of their sores.”58

Life among the lepers was one of the experiences from which Francis benefited the most in his spiritual formation. It was not long before he himself realized the value of that experience and so enthusiastically recommended it to his brothers and ardently appealed to them to undergo such an experience themselves. The First Rule reads, “And they must rejoice when they live among the people (who are considered to be) of little worth and who are looked down upon, among the poor and the powerless, the sick and the lepers, and the beggars by the wayside.”59

At this juncture it is worthwhile to enquire into the reasons why Francis attached so much significance to his having shown “mercy” to the lepers. Francis had been genuinely convinced that it had been the Lord himself who had led him among the lepers. By responding to this Divine initiative of “leading”, Francis was able to overcome his human frailities and limitations and develop divine qualities by showing mercy to the lepers; it is also a fact that the lepers were in need of his mercy. This is a very important aspect in the vocation and formation of every person. The sufferings that the Israelites 58

1 Cel 17; Early Documents, Vol. I, 195; Habig, Omnibus, 242; AnFr X,

59

RegNB IX, 2: Armstrong, Francis and Clare, 117; Esser, Die Opuscula,

16. 370.

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 27 had suffered in Egypt exerted a determining role in the vocation and mission of Moses. It was the Lord who called Moses and it was Moses who responded to the Lord’s call. The call and the response were occasioned by the actual need of the Israelites. In the same way, Francis showed “misericordia” to the lepers, because the lepers had a right to the “misericordia.” Never did Francis forget the value of “misericordia”, which he had learned at the time of his “novitiate”—the life with the lepers. It stayed on in him as an ever-growing attitude right till the end of his life. All throughout his life he kept on showing “misericordia” not only to lepers, but to every sort of people whom he happened come across. His “misericordia” flowed across the limits of the circle of his fellow-beings, to the animals, birds and to all other living and non-living beings. The merciful and compassionate heart of Francis manifested itself quite spontaneously in his writings. His “Letter to a Minister” uses “misericordia” seven times in referring to the attitude required of the minister (General) towards a brother who has sinned. He writes, “…there should not be any brother in the world who has sinned, however much he may have possibly sinned, who, after he has looked into your eyes, would go away without having received your mercy, if he is looking for mercy. And if he were not to seek mercy, you should ask him if he wants mercy. And if he should sin thereafter a thousand times before your very eyes, love him more than me so that you may draw him back to the Lord. Always be merciful to (brothers) such as these.”60

The theme of misericordia is taken up also in the second version of the “Letter to the Faithful.” “And he should use and show mercy to each of his brothers as he would wish them to do to him were he in a similar position (cf. Matt. 7:12).”61 All these instances go to illustrate the merciful attitude that came to characterize Francis. EpMin 9b–l 1: Armstrong, Francis and Clare, 75; Esser, Die Opuscula, 232. Cf. also EpMin 15, 17: Ibid., 232; Armstrong, Francis and Clare, 75–6. 61 EpFid II 43: Ibid., 70; Esser, Die Opuscula, 210. 60

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SPIRITUAL FORMATION AND GUIDANCE “that which seemed bitter to me was changed into sweetness of soul and body.”62

Francis himself wondered at the fact that he could, not only go among the lepers, but also feel at ease in their company, move among them and serve them as a Good Samaritan. Francis does not speak of a miraculous event. He did not say that Christ appeared to him in the guise of the leper as Bonaventure would have it.63 He himself was all silent about this presumed miracle that was reported to have occurred to him on the external plane. But he was literally eloquent about an internal miracle. Without any hesitation he declared, “That which seemed bitter to me was changed into sweetness of soul and body.” The history of salvation shows how the Israelites experienced both “amarum” and “dulcedinem.” When they were in slavery they were immersed in “bitterness.” To remind them of their slavery, they were asked to eat bitter herbs on the day of the Passover feast even after they had moved across to the land flowing with milk and honey or “sweetness.” Where the Lord is absent there is bitterness; in the presence of the Lord there is sweetness. The psalmists invite the faithful “to taste and see the sweetness of the Lord” (Ps. 34:9; 85:5; 99:5; 108:21; 134:3; 144:9). What Francis seems to have said is that he had tasted “sweetness” in dealing with lepers. That taste was beyond all earthly sweetness (tastes); it was something divine. Sequel to this experience Francis recognized the presence of the Lord. The recognition was a twofold one. First of all, he experienced God through the Divine power that had over his repugnance and had led him forth among the lepers. Secondly, Francis perceived in his very meeting with the lepers, living among them and serving them, the presence of God. The encounter with the lepers had generated in Francis “sweetness of soul and body.” This sweetness could not have arisen from some kind of satisfaction that he could have derived from his contact with the Test 3a: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. Cf. LMaior I, 5: AnFr X, 562; Early Documents, Vol. II, 533–4; Habig, Omnibus, 638–9. 62 63

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 29 lepers. There was nothing in it that could have brought about the feeling of elation or exaltation. In meeting the lepers and in showing them “misericordia”, Francis believed that he was encountering not merely the lepers; he firmly believed that he encountered the Lord in the lepers. “When you did it to the least of my brothers you did it to me” (Matt. 25:31–46). The effect of such encounters was so powerful and allpervading that it affected both the soul and body of Francis. It was an interior and exterior experience. Both the interior and the exterior faculties of Francis were affected by that “sweetness.” In short, that experience of sweetness had an abiding effect on the total personality of Francis, on every atom of his being. The happiness that he experienced during those days was beyond all human explanations. In the one word “sweet”, Francis summarized all the divine and human, pleasant and delectable experiences.64 Never in his lifetime did Francis forget the encounters he had with the lepers. Among the things that Francis cherished most in the dynamics of his vocation, was his life among the lepers. In his Testament it forms the center of the story of his vocation. Francis was not satisfied merely by recalling what he had done in the days of his conversion. As a matter of fact he wanted to go among the lepers and to serve them even at end of his life.65

V. MOMENTS OF DISCERNMENT AND LEAVING THE WORLD “And after I lingered a little and left the world.”66

Francis explains two things in this statement. In the first part he speaks about the moments of discernment and in the second part indicates what he did after the discernment had been made, “and afterward I lingered a little” (et postea parum steti) Cf. EpFid II, 13; EpFid II 56: Esser, Die Opuscula, 179, 211; Armstrong, Francis and Clare, 63, 70. 65 Cf. 1 Cel 103: AnFr X, 80; Early Documents, Vol. I, 272–3; Habig, Omnibus, 317–8; Garcia, R. “Videre leprosos” (tesi di laurea, Istituto Francescano Spiritualita, Antonianum), 175–83, 249–86. Roma, 1989. 66 Test 3b: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 64

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This is really a very strange statement when seen in the context of what was happening to Francis those days! Francis speaks of a “halt”, a halt in terms of time “ postea” (afterward). He needed time to take stock of the different aspects of the situation and evaluate all his experiences. He wanted to be sure that the sweetness really came from the Lord. Francis says what he, therefore, did, “parum steti” (I lingered a little). He delayed a little. He did not hurry up. He felt the need of having some more time to decide about his future life. Those were the moments of discernment in the life of Francis. This discernment became all the more necessary for Francis because the “sweetness” he experienced in serving the lepers had its influence on his heart, mind and body—“dulcedinem animi et corporis” (sweetness of body and soul). Francis was aware of the risks involved in blindly trusting the sweetness of the body alone. For, he says in the first version of the “Letter to the Faithful”, “it is sweet to the body to commit sin.”67 He did not want to be carried away merely by pleasant feelings. Francis did not want to go merely after the “sweetness”; on the contrary he wanted to follow the “Lord” of sweetness. So he takes his time to make himself doubly sure that there was the Lord behind all his decisions and actions. He was determined to avoid making the mistake of following and serving the “servant”, rather than the “Master.” Before his conversion Francis had been going after the servant as he had been then prone to seek joy and happiness by acquiring money, power, and popularity. In serving the lepers, Francis did find happiness. But he wanted to be sure that he was not following the “servant” in another manner by his engagement in humanitarian activities. Philanthropic activities could at times turn out to be like following the servant instead of the master. The intrinsic worth of the charitable undertakings depended on the motivation of the one who serves. Francis took time; he evaluated his experiences, clarified his motivations and laid the foundation on the solid rock 67

179.

EpFid I II, 11: Armstrong, Francis and Clare, 64; Esser, Die Opuscula,

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 31 itself—on the Lord himself. Before continuing his spiritual journey he wanted the assurance that he was obeying the Lord himself and was fulfilling his holy will. The vibrations of his anguishing supplications to God while making this discernment (et postea parum steti) continue to echo in that prayer which Francis used to say before the Crucifix of San Damiano during this crisis period of his vocation. “Most high, glorious God, enlighten the darkness of my heart and give me, Lord, a correct faith, a certain hope, a perfect charity, a sense and knowledge, so that I may carry out Your holy and true command.”68 “and (I) left the world,” (et exivi de saeculo).

According to the then-current linguistic expressions the phrase “leaving the world” signified entering religious life. One who entered the religious life entered not only into a special state of perfection, but also into a “place of perfection” known as “claustrum.” The life and activities of monks and nuns were very much confined to the four walls of the cloister.69 But Francis did not apparently show any interest in retiring into one of the monasteries. Instead, in the beginning itself Francis cast aside his usual attire and changed into the garb of a hermit. Later, he became an itinerant preacher.70 Though Francis had been fascinated by some of the monastic values and had lived the life of a hermit for some time, he seemed to have been more interested in “being in the world.” In the Testament he advised his brothers, “Wherever they have not been received, let them flee into another country to do penance with the blessing of the God.”71 The brothers were not to return “to a monastery” and to lead a life of penance there, if they were not welcome in one place. They were to continue their life of penance in another place “in the world.” OrCrux: Armstrong, Francis and Clare, 103; Esser, Die Opuscula, 356. Cf. Esser, “Das Testament des heiligen Franziskus von Assisi,” 141–3. 70 Cf. 1 Cel 33: AnFr X, 26–7; Early Documents, Vol. I, 212–3; Habig, Omnibus, 255–6. 71 Test 26: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 441. 68 69

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Both the Rules (Regula Bullata and Regula non Bullata) had been composed in view of brothers who lived in the world among the people. For example, “I counsel, admonish, and exhort my brothers in Jesus Christ, that, when they go about the world, they do not quarrel or fight with words (cf. 2 Tim. 2:14), or judge others; rather, let them be meek, peaceful and unassuming, gentle and humble, speaking courteously to everyone, as is becoming.”72

On the other hand, the declaration of Francis that he had left the world (et exivi de saeculo) was not devoid of its own purport. Francis had not left the world in order to enter into an existing monastic order. He did leave “the world” but his leaving the world was like the price he paid for being accepted as a disciple of Jesus. “Whoever of you does not renounce all that he has cannot be my disciple” (Luke 14:33; cf. also Luke 14:26–27 and Matt. 16:24). The Gospels present Jesus as proclaiming, inaugurating and initiating people into a “new world”—the kingdom of God. Those who wished to be the members of the “new world” had to leave the “old world.” Francis too had to make an option between the old world and the new world. The biographers give a telling description of the way Francis was led to make this option. “When he set out for Apulia, he got as far as Spoleto, where he began to feel a little ill. No less anxious about the trip, as he was falling to sleep, half awake, he heard someone asking him where he wanted to go. When Francis revealed to him his entire plan, the other said: ‘Who can do more good for you? The lord or the servant?’ When [Francis] answered him: ‘The

RegB III, 10–12: Armstrong, Francis and Clare, 139; Esser, Die Opuscula, 368. Cf. also RegNB XVI: Ibid., 390; Armstrong, Francis and Clare, 121–2; 1 Cel 29: AnFr X, 23–4; Early Documents, Vol. I, 207; Habig, Omnibus, 252; Lehmann, L. “1 Principi della Missione Francescana secondo le fonti primitive.” L’ltalia Francescana 65 (1990): 239–78. 72

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 33 lord,’ he again said to him: ‘Then why are you abandoning the lord for the servant, the patron for the client?’”73

For Francis, leaving the world meant giving up following the “servant.” This was the first step in the spiritual journey of Francis. At this stage he was to leave “things”—property, riches, money, job, etc., “people”—father, mother, near and dear ones, and his own “self.” Like the man in the Gospel who sells everything in order to buy the field where he found the treasure, and like the merchant who sold all that had, in order to buy the pearl of great value (Matt. 13: 44–45), Francis left “his world.” The fascination for the “Master” makes him abandon the “servant”; attraction for the “Lord’s world” makes him leave behind “the world” that is “his world”, “the old world.” History shows what “leaving the world” signified in the life of Francis. Francis moved away from his profession of cloth merchant; he moved away from his home; he left the circle of his friends. At a later stage he would show no hesitancy in moving away even from his own native town and ambient in carrying out his Master’s will. His “leaving the world” did create reverberations both in family and in his town. The firm resoluteness of Francis to “leave the world” could not but set him at loggerheads with the determination of his father to keep him “in the world.” The events did take on a dramatic turn. Not only the home of Pietro di Bernardone but also the town of Assisi became the confrontation arena between Francis and his father. It was not a brawl between two persons or a battle between two towns. It was a war between two worlds—between “the new world” and “the old world” of Francis. Francis fought to free himself from the “old world”, “the servant”; he was struggling to leave the world. He succeeded. This explains why he refused to present himself before the authorities of the commune, when he had been summoned to present himself before it at the instigation of Pietro di Bernardone, his own LTrSoc 6: Early Documents, Vol. II, 71; Habig, Omnibus, 894–5; AFH 67 (1974): 93. 73

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father.74 He appealed to the “privillegium tori” and claimed that he was free from the jurisdiction of the civil authorities. Civil authorities could wield their power only against lay persons; they had no jurisdiction over the clergy, monks and religious. Francis refused to be included within the category of the laity and insisted that he be recognized as a “servus Dei.”75 The very fact that Francis was tried in the ecclesiastical court, before the bishop of Assisi rather than before the authorities of the commune, is historical evidence that he had in reality “left the world.” What happened in the court of the bishop of Assisi was the concrete expression of the process of “leaving the world” that had been taking place within the recesses of his heart. The early biographers were vociferous in testifying to this radical “leaving the world” that Francis made. “Then the man of God got up, joyful and comforted by the bishop’s words, and, as he brought the money to him, he said: ‘My Lord, I will gladly give back not only the money acquired from the things, but even all my clothes.’ And going into one of the bishop’s rooms, he took off all his clothes, and, putting the money on top of them, came out naked before the bishop, his father, and all the bystanders, and said: ‘Listen to me, all of you, and understand. Until now I have called Pietro di Bernardone my father. But, because I have proposed to serve God, I return to him the money on account of which he was so upset, and also all the clothing which is his, wanting to say from now on: ‘Our Father who are in heaven,’ and not ‘My father, Pietro di Bernardone.’”76

The witness of Clare of Assisi, the “little plant of Francis” is of great pertinence to the present context. She who had the privilege of becoming the confidant and intimate friend of Francis Cf. LTrSoc 19: AFH 67 (1974): 104–5; Early Documents, Vol. II, 79– 80; Habig, Omnibus, 908. 75 Cf. Esser, K. The Testament of Saint Francis. A Commentary, 26–7. Pulaski, 1982. 76 LTrSoc 20: Early Documents, Vol. II, 80; Habig, Omnibus, 909; AFH 67 (1974). 74

THE LORD AS FRANCIS’ SUPREME DIRECTOR AND GUIDE 35 must have known very well the details of the story of his vocation. Her testimony is a succinct summary of what has been seen above. “In fact, almost immediately after his conversion, when he had neither brothers nor companions, while he was building the church of San Damiano, where he was totally visited by divine consolation and impelled to completely abandon the world ....”77

77

TestCl 9–10: Armstrong, Clare, 227; Becker, Ecrits, 166, 168.

CHAPTER TWO. FRANCIS’ SPIRITUAL GROWTH: INITIATION INTO LIFE OF FAITH After leaving the world Francis did not know how to set about in his spiritual pursuit. At that critical juncture he experienced once again the Lord’s guiding hand. His spiritual director, “the Lord” made his appearance on the scene. He wrote about this in his Testament. “And the Lord gave me such faith in churches that I would simply pray and speak in this way: ‘We adore you, Lord Jesus Christ, in all Your churches throughout the world, and we bless You, for through Your holy cross You have redeemed the world.”1

Francis had to be taught the rudiments of spiritual life. The first thing a person who starts on a spiritual journey has to learn is to study all about “faith.” It is only on the strong foundation of the supernatural virtue of “faith” that one can build something lasting.2 Francis had been passing through the preparatory stage and was being readied to receive the basics of spirituality.

I. FRANCIS’ FAITH LOCALIZED IN CHURCHES “And the Lord gave me such faith in churches”

Francis was born in a Christian family and naturally shared the faith of his parents. His father Pietro di Bernadone was absent when he 1 2

Test 4–5: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. Cf. Bernard, Teologia spiriluale, 144–9.

37

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was born. So his mother christened him John. But his father, on his return insisted that the son be named Francis.3 Regarding the reception of the grace of faith the Second Life by Thomas of Celano says, “Francis, was the name of the servant and friend of the Most High. Divine Providence gave him this name, unique and unusual, that the fame of his ministry should spread even more rapidly throughout the whole world. He was named John by his own mother when, being, born again through water and the Holy Spirit he was changed from a child of wrath into a child of grace.”4 The early biographers give the impression that Francis had grown up in a religious atmosphere and that he had been to: “You will see that he shall merit to become a son of God! In fact this was the opinion of many, whom Francis pleased, by his very fine efforts, as he grew older. He completely rejected anything that could sound insulting to anyone. No one felt a young man of such noble manners could be born of the stock of those who were called his parents.”5

Whatever might have been the nature of the religious education that Francis might have had, he certainly seemed to have had a remarkable insight into the difficult situations of people who had no faith. He was moved to pity in their regard. In his Salutation of the Blessed Virgin Mary, he requests Mary the Mother of God to guide those bereft of faith to a life of faith. “Hail O Lady, holy Queen, Mary, holy mother of God….

Cf. LTrSoc 2: AFH 67 (1974): 90; Early Documents, Vol. II, 68–9; Habig, Omnibus, 890–1; Moorman, J. A History of the Franciscan Order. From its origins to the year 1517, 4. Oxford, 1968. 4 2 Cel 3: Early Documents, Vol. II, 241; Habig, Omnibus, 363; AnFr X, 129. 5 2 Cel 3: Early Documents, Vol. II, 242; Habig, Omnibus, 363–4; AnFr X, 131–2. Cf. also LMaior I, 1: AnFr X, 560–1; Early Documents, Vol. II, 530–1; Habig, Omnibus, 635–6. 3

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Hail, His Robe! Hail, His Servant Hail, His Mother! And, (hail ) all you holy virtues Which through the grace and light of the Holy Spirit And poured into the hearts of the faithful So that from their faithless state You may make them faithful to God”6

Later when Francis prayed before the crucifix of San Damiano, he did not just pray for “faith” (fidem) but for the “correct faith” (fidem rectam). He also connected the gift of faith with other theological virtues of “hope” and “charity.”7 Faith, hope and charity, three of the gifts for which he had prayed, actually constitute the very foundation of spiritual life.8 The kind of faith about which Francis speaks in his Testament, is not just “faith” as such or a faith that is usually qualified as the one in the germinal stage. It is neither the dormant faith nor the “dead faith” upon which the apostle James dwells (cf. 2:14–26). Francis says that the Lord gave him “such faith”, a faith that was alive and active, a faith that gave a new orientation and meaning to his life. His writings bear ample testimony to the nature of the faith that he had been endowed with.9 Like every other Christian, Francis too had to undergo a process of growth before he reached the maturity in his life of faith.10

SalBMV 1–6: Armstrong, Francis and Clare, 149–50; Esser, Die Opuscula, 418. 7 OrCruc: Esser, Die Opuscula, 356; Armstrong, Francis and Clare, 103: “Most High glorious God, enlighten the darkness of my heart and give me, Lord, a correct faith, a certain hope and a perfect charity, sense and knowledge, so that I may carry out your holy and true command.” 8 Cf. Bernard, Teologia spirituale, 142–63. 9 Cf. Lauriola, G. “Francesco d’Assisi Uomo di Fede.” L’ltalia Francescana 58 (1983): 497–504. 10 Cf. Payne, R. “J. W. Fowler (Faith Development) and St. Francis.” The Cord 40 (1990): 131–40. 6

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The context in the Testament wherein Francis makes mention of “such faith” sounds like the cue for a detailed exposition of his life of faith. But nothing of the sort appears there. Again, when he mentions the lepers in connection with his conversion and vocation, he appears to be mentioning at least a few of the details about the very experience of faith he was describing there. But here too his prowess for communication seems to have let him down. However, from the context it is obvious that Francis had in fact been aware of the things that were taking place around him; he had seen, remembered, understood and known everything; but he was unable to articulate “such-faith” (talem fidem) or such a quantity of faith (“tantam fidem”) as some manuscripts would have it.11 Yet an attentive examination of the writings of the Poverello of Assisi does attain some limited success in tracing a process of growth and development of “such faith.” Though Francis does not explicitly dwell upon “faith” as such, he shares some of his experiences when he speaks of “such faith in churches” and “such faith in priests” etc. 1. His Attitude towards Churches—its Background The long story of the development of the life of faith of Francis is summarized in the words “the Lord gave me such faith in churches.” Other collateral evidences also go to confirm these events. Francis used to pray in the church of San Damiano and used to kneel before portrait of Jesus Christ “the Light of the world” (John 8:12), and insistingly begged for the light to “enlighten the darkness of my heart”, to see the path ahead. Prostrating before the Lord “who always did the will of God the Father” (John 4:34), Francis humbly entreated that the will of the heavenly Father be revealed to him and that he be given the strength to carry it out in his life.12 Cf. Esser, Die Opuscula (footnote 18), 438. Cf. OrCruc: Esser, Die Opuscula, 356. Going through his prayer before the Crucifix, one is able to pinpoint the needs that Francis experienced in the early years of his conversion. The Latin words “...ut faciam tuum sanctum et verax mandatum” clearly point to the desperate 11 12

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Exactly how long Francis had to continue his agonizing search or how long he had anxiously to wait before his prayers were answered is difficult to be determined with accuracy. But what is certain is that Francis persevered in his prayer before the Crucified Lord until he did receive a definite message from above, from the Lord. The experience of Francis in the church of San Damiano was the beginning of his faith in churches. Francis himself does not reveal all the particulars of his experience in the church of San Damiano. Clare, who had been close to Francis, says that his experience had been of a mystical nature. “In fact, almost immediately after his conversion, when he had neither brothers nor companions, while he was building the Church of San Damiano, where he was totally visited by divine consolation and impelled to completely abandon the world, through the great joy and enlightenment of the Holy Spirit, the holy man made a prophecy about us that the Lord later fulfilled.”13

The Legend of Three Companions, Thomas of Celano and Bonaventure not only mention the message that Francis received while praying before the Crucifix of San Damiano, but also give much emphasis on it. Though there are notable differences in the details the versions are at one in highlighting the importance of the event in the life of Francis. The account of the Three Companions alludes to a “tender, compassionate voice” that spoke to Francis. Francis had been inside the church of San Damiano and moved by an inner voice, was rapt in prayer while remaining on knees before the Crucified search he was making for discovering God’s holy will; he as well needed God’s grace for accomplishing it. 13 TestCl 9–11: (The underlining is not in the original. These phrases that have been stressed, help one to perceive the mystical aspect in this experience of Francis.) Armstrong, Clare, 55; Becker, Ecrits, 166, 168. Confer also LTrSoc 21, 24: AFH 67 (1974): 108–9; Early Documents, Vol. II, 83; Habig, Omnibus, 913–4; Van Asseldonk, O. Maria, Francesco e Chiara, 188–91. Roma, 1989.

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Lord. In the pregnant silence of those moments, Francis heard the mysterious voice, “Francis, do you not see that my house is falling into ruin? Go, and repair it for me.” This version alone goes yet further and reports the response of Francis to this voice. “I will do so gladly, Lord.”14 Thomas of Celano recounts the incident in practically the same way. The reported voice tells him, “Francis, go, repair my house, which as you see, is falling completely to ruin.” According to Celano, the provenance of the voice was the very lips of the picture of the Crucified Christ in the church of San Damiano!15 Bonaventure is more descriptive about the experience of Francis in San Damiano. He does not say that the Crucified Lord spoke to Francis with his “lips.” He says that Francis “heard a voice coming from the cross and telling him three times, ‘Francis, go and repair my house. You see it is all falling down’.” The emphasis here is on the voice that Francis heard and on the message that penetrated into his heart. Bonaventure, then, continues the narration. “Francis was alone in the church and he was terrified at the sound of the voice, but the power of its message penetrated his heart and he went into an ecstasy.”16 Leaving aside all the minor circumstances of these three narratives, the very same message with the same content comes out in bold relief. Francis had the sure and certain belief that while praying before the crucifix of San Damiano he had been inspired by the Lord to repair or renew his church. And from his part Francis devoted himself heart and soul to responding to that Divine inspiration. History shows that Francis repaired not only the church of San Damiano but also the other churches in Assisi and its neighborhood.17 Cf. LTrSoc 13: Early Documents, Vol. II, 75–6; Habig, Omnibus, 903– 904; AFH 67 (1974): 99–100. 15 Cf. 2 Cel 10, 204: AnFr X, 136–7, 247–8; Early Documents, Vol. II, 249, 377–9; Habig, Omnibus, 370, 525–6. 16 LMaior II, 1: Early Documents, Vol. II, 536; Habig, Omnibus, 640; AnFr X, 563. 17 Cf. TestCl 9–10: Becker, Ecrits, 166, 168; Armstrong, Clare, 55; LMaior, II: AnFr X, 563–6; Early Documents, Vol. II, 536–40; Habig, 14

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2. A Faith Localized in Churches The very experience that Francis had in the church of San Damiano had cast an indelible impression in the mind of Francis and thereafter thoroughly programmed his disposition of mind and heart towards churches. He reverentially acknowledged the sanctity of the very space that the church walls enclosed. He had been profoundly made aware that where he stood was not an ordinary place but “a holy place” (Ex. 3:5), a place where the Lord intervenes. Even though the church of San Damiano had been in an abandoned state, it turned out to be the “locus”18 where communication between God and Francis took place in a very tangible way—“the house of God, and this is the gate of heaven” (Gen. 28:17). Clare in her Testament writes to say that for Francis the church of San Damiano always remained a privileged locale.19 The church of San Damiano had been discarded and had been allowed to lie in ruins by the people concerned.20 What had been abandoned and neglected by many became for Francis a “privileged place” of prayer. Jesus refers to the sanctity of the temple of Jerusalem. “My house shall be called a house of prayer.” (Mark 11:17. Cf. also Is. 5:7; Jer. 7:11). It had been just there inside the broken walls and under the leaking roof of San Damiano, that Francis experienced the “dwelling place of God.” All this goes to situate in the right perspective the experience of “such faith in churches” that Francis writes about. Omnibus, 640–6; LTrSoc 21, 24: AFH 67 (1974): 106, 108–9: Early Documents, Vol. II, 81–3; Habig, Omnibus, 911–4. 18 Cf. Mrozinski, R. M. Franciscan Prayer Life, 55–70. Chicago, 1981. 19 TestCl 12–14: Becker, Ecrits, 166, 168; Armstrong, Clare, 55: “For at that time, climbing the wall of the church, he shouted in French to some poor people who were standing nearby: ‘Come and help me in the work (of building) the monastery of San Damiano, because ladies will again dwell here who will glorify our heavenly Father (cf. Matt. 5:16) throughout His Holy, universal Church by their celebrated and holy manner of life.’” Confer also 2 Cel 204: AnFr X, 247–8; Habig, Omnibus, 525–6; Early Documents, Vol. II, 377–9. 20 Cf. 1 Cel 8–9: AnFrX, 10–1; Early Documents, Vol. I, 188–90; Habig, Omnibus, 235–6.

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Francis also gave expression to the sentiments he felt deep down within him. First of all, he made the arrangements to have an oil-lamp burning always in the place where he had received the message from God. “Upon leaving the church, he found a priest sitting nearby and, putting his hands into the pouch, he offered him a handful of coins.’My Lord,’ he said, ‘I beg you, buy some oil and keep the light before the Crucified burning continually. When this money runs out, I will again give you as much as you need.’”21

Second, according to Bonaventure, there and then he energetically set about the task of repairing churches. “Then, after fortifying himself with the sign of the cross, he arose, and taking cloth to sell, he hurried off to a city called Foligno. There, after selling evrything he had brought with him, even the horse he was riding, the successful merchant quickly returned with the price he had obtained. Returning to Assisi, he reverently entered the church he had received the command to repair.”22

Third, Francis formulated a simple prayer in his heart and then gave utterance to it in words. It reads, “We adore you Lord Jesus Christ, in all your churches throughout the world, and we bless you, for through the holy cross You have redeemed the world.”23

This prayer is, in fact, the modified form of a then-existing prayer in the text of the Good Friday liturgy of the Church.24 This prayer served Francis as a medium for enunciating in a fitting manner his faith. This expressed formula of faith in churches, is an LTrSoc 13: Early Documents, Vol. II, 76; Habig, Omnibus, 904; AFH 67 (1974): 100. 22 LMaior II, 1: Early Documents, Vol. II, 536–7; Habig, Omnibus, 641; AnFr X, 563. 23 Test 5: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 24 Cf. Lehmann, L. Tiefe und Weite. Der universale Grundzug in den Gebeten des Franziskus von Assisi, 51–4. Werl, 1984. 21

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act of faith that Francis makes in a spontaneous, personal and at the same time in a liturgical form of prayer. Francis does not make this act of faith alone. He joins himself with the whole community of believers and says “we adore you Lord.” The word “adore” is significant of the immovable act of faith that Francis makes. Francis who had prayed for the “correct faith” in the church of San Damiano now proclaims his faith in the “Lord Jesus Christ.” This prayer is also expressive of his personal and unreserved faith in the salvific events of the universal redemption accomplished in Christ.25 Thomas of Celano goes on to say that Francis taught his brothers too the aforesaid prayer. Before they learned to pray the Divine Office they used to employ this prayer very regularly.26 By using this formula of prayer Francis and his companions grew up in their life of faith. “For this reason, in whatever place a church had been built, even when they were not near it, but could glimpse it from a distance, they would turn toward it. Prostrate on the ground, bowing inwardly and outwardly, they would adore the Almighty saying, ‘We adore you, O Christ, in all your churches…’ just as their holy father taught them. What is just as striking is that wherever they saw a cross of the sign of a cross, whether on the ground, on a wall, in the tress or roadside hedges they did the same thing.”27

Cf. Idem. Franziskus-Meister des Gebets, 48–59. Werl, 1989; Paolazzi, C. Lettura degli “Scritti” di Francesco d’Assisi, 78–9. Milano, 1987. 26 Cf. 1 Cel 45: AnFr X, 35; Early Documents, Vol. I, 222; Habig, Omnibus, 266. 27 1 Cel 45: Early Documents, Vol. I, 222; Habig, Omnibus, 266–7; AnFr X, 35–6. A very similar idea is also seen elsewhere in the early Franciscan sources. Cf. LTrSoc 37: AFH 67 (1974): 117; Habig, Omnibus, 925; Lmaior IV, 3: AnFr X, 572; Early Documents, Vol. II, 551; Habig, Omnibus, 654– 655. 25

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3. Progression in his Faith localized in Churches With time the experience of Francis’ faith localized in churches, grew up in its various dimensions. It was not long before the realization dawned on him that every person is God’s dwelling place, a church of God. He recognized that God Almighty has his tent pitched in the hearts of human beings and dwells there. At the same time, he realized that many of these churches or the individual human beings were in a dilapidated condition. This deplorable condition of his fellow beings saddened Francis much more than the condition of the church of San Damiano and the other churches had done. Though he was aware of the fragility and the weakness of human nature, “their dilapidated condition”, he perceived the presence of the Lord in every person. In every human being he met he saw the “image and likeness” of God,28 though often tainted and disfigured by sin. In the concreteness of the fragility and frailty of the human heart Francis found the dwelling place of the Trinity.29 Francis thus saw himself as being enveloped on all sides by a Divine atmosphere, a Divine milieu. Indeed, Francis had taken great strides in his life of faith. The faith of Francis localized in the churches was closely linked to his own spiritual life. Following the inspiration he received in the church of San Damiano, Francis continued for some more years to go around cleaning up and restoring the churches that had fallen into ruins. Later on even when other activities occupied all his attention he remained steadfastly concerned about the wellbeing of the churches and of everything else connected with cult and worship. In his “Letter to the Clergy” Francis says, “But let all who administer such holy mysteries especially those who administer them carelessly consider the sad state of the chalices, the corporals, and the altar-linens upon which the Body and Blood of Our Lord are sacrificed. And (the Body and the Blood of the Lord) is left by many in dirty places, 28 29

Adm V, 1: Esser, Die Opuscula, 109; Armstrong, Francis and Clare, 29. Cf. Brown, R. True Joy From Assisi, 158–62. Chicago, 1978.

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carried about in a miserable manner, received unworthily, and administered to others without discretion. Even His sacred written words are sometimes left to be trampled underfoot.”30

The practical guidelines that Francis issued regarding the upkeep of churches and the solicitude he wanted to be had for the things meant for divine worship, resulted from his profound faith localized in the churches. Francis, who wanted to be frugal and poor in everything, wanted that his brothers spare no effort for the procuring of sacred vessels and linen etc. of precious materials. He wrote to the guardians, “The chalices, corporals, appointments of the altar, and everything which pertains to the sacrifice must be of precious material. And if the most holy Body of the Lord is very poorly reserved in any place, it should be placed in a precious location under lock and kept according to the mandate of the Church and carried about with great reverence and administered to others with discretion.”31

While he was involved in repairing the churches, the churches started to renew Francis in turn! It was in and around the churches that Francis and his first companions had their spiritual formation. In his Testament he says, “And those who came to receive life gave to the poor everything which they were capable of possessing and they were content with one tunic, patched inside and out, with a cord and short trousers. And we had no desire for anything more. We (who were) clerics used to say the Office as other clerics did; the lay brothers said the Our Father; and we quite

30

EpCler 4–6: Armstrong, Francis and Clare, 50. Esser, Die Opuscula,

164. 31

170.

EpCust I 3–4: Armstrong, Francis and Clare, 53; Esser, Die Opuscula,

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SPIRITUAL FORMATION AND GUIDANCE willingly stayed in churches. And we were simple and subject to all.”32

The experience of Francis in the church of San Damiano played a very crucial and decisive role in his vocation and formation. After having renovated the church of San Damiano, he restored another church before arriving at the church of St. Mary of the Angels or the Portiuncula. It was in the third year after his conversion.33 But God’s plan was not to mould an expert mason out of Francis. During this sojourn of his at St. Mary of the Angels Francis was given to understand the full significance of his vocation and mission. One day when assisting at the celebration of the Holy Eucharist there, the Gospel passage of the day impressed upon him in an extraordinary manner. The passage was the one about the sending about the twelve apostles (Luke 9:1–6) or perhaps more probably, the dispatching of the seventy-two disciples (Luke 10: 1– 12) on their mission.34 The passage of the day touched him to the core. The words of the Lord remained alive and active in the heart

Test 16–19: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 439–40. 33 Cf. 1 Cel 21; LMaior II. 7: AnFr X, 18, 566; Early Documents, Vol. I, 201, Vol. II, 540; Habig, Omnibus, 246, 644–5. 34 The passage must have had indeed a striking influence on a person like Francis, who had been remaining for a very long time intent on listening to a voice from the Lord. For example, some of the select verses from Lk. 10: 1–12 made a personal appeal on Francis. “The Lord appointed seventy-two others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come...And he said to them, ‘Go your way; behold, I send you out as lambs in the midst of wolves. Carry no purse, no bag, no sandals; and salute no one on the road. Whatever house you enter, first say, ‘Peace be to this house!’...Whenever you enter a town and they receive you, eat what is set before you; heal the sick in it and say to them, ‘The kingdom of God has come near to you’.” Cf. Schmucki, O. “La ‘forma di vita secondo il Vangelo’ gradatamente scoperta da S. Francesco d’Assisi.” L’ltalia Francescana 59 (1984): 348. 32

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of Francis, while the power of the word of God penetrated into the person of Francis. In this Gospel passage Francis heard the very voice of the Lord himself speaking to him directly in the first person. The message was so moving, appealing and challenging that Francis thought that the priest who had celebrated the Holy Eucharist would be in a position to furnish him with more explanation on it. After the Mass Francis went up to the priest and requested him to give him some interpretations on the Gospel of the day. And the priest gladly obliged him.35 When that was done Francis cried out exultingly, “‘This is what I want,’ he said, ‘this is what I seek, this is what I desire with all my heart’.”36 Francis literally felt elated on receiving this most clear message from the Lord himself with regard to his both style of life and his future mission. To that very day Francis had been seeking. He had been in search of the meaning and purpose of his life. He had been burning with the desire to discover God’s will for him. He had not been sure if the desire in him was only an illusion or a reality that corresponded to God’s will. In the little church of St. Mary of the Angels all his doubts vanished. God’s will for him became crystal clear through the words of the Gospel and confirmed later by the interpretation of the priest. It had been in a church that Francis received the gift of faith in the form of a seed at the time of his baptism. Again, it was in the church that he received the faith in its matured form in the context of the Eucharist. The church of San Damiano and that of St. Mary of the Angels too served as the locale where Francis received his vocation and his mission. Francis attributed great importance to the churches of San Damiano and St. Mary of the Angels in his personal life as well as in the history of his religious movement.

Cf. 1 Cel 22: AnFr X, 19; Early Documents, Vol. I, 201–2; Habig, Omnibus, 247. 36 1 Cel 22: AnFr X, 19; Early Documents, Vol. I, 201–2; Habig, Omnibus, 24. 35

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SPIRITUAL FORMATION AND GUIDANCE “He had however experienced that the place of the church of St. Mary of the Portiuncula was endowed with the more fruitful graces and visited heavenly spirits. Therefore he often said to his brothers: ‘See to it, my sons, that you never abandon this place. If you are driven out from one side, go back in at the other.’ For this is truly a holy place and the dwelling place of God.”37

But he gave more importance to the Church of Christ, the reality of People of God. It was only in a secondary manner that his vocation had been connected with the “locus” of the Portiuncula and other holy places. But primarily his call and mission were related to the “ecclesia”—the chosen People of God. The Church in her totality is alive and active at the moment of the Eucharistic celebration. During the holy sacrifice of the mass, the Church signifies her nature and actualizes her nature in fellowship with her head, the Risen Lord. It was properly in this Eucharistic context that Francis was made to understand the full significance of his vocation. Francis was more in the “ecclesia” rather than in a “locus” when he received the message from the Lord as to how he should live and what he should do thereafter. Francis was in the bosom of the “ecclesia” when the Lord spoke to him through the Gospel; he was in the womb of Mother Church when the particular charism flowed into him. In the prayer taken from the Testament and which was cited above, he does not refer to “this church” or to any particular church. He just says “We adore you, Lord Jesus Christ, in all your churches throughout the world.”38 The phrase “all your churches” refers not only to material churches in general as places of worship, 37

1 Cel 106: AnFr X, 82; Early Documents, Vol. I, 275; Habig, Omnibus,

320. Some manuscripts have inserted “here” (hic) before the word “and” (et), thus making the phrase to read “here and in all your churches.” This variant reading is an added proof of Francis’ faith in the presence of God wherever he used to be. Cf. Esser, Die Opuscula, (foot note n. 24) 438; Paolazzi, C. Lettura degli “Scritti” di Francesco d’Assisi, 78. Milano, 1987. 38

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or where the sacramental species are preserved but to the “ecclesia”, the assembly or gathering of the New People of God. In that gathering even if it involves only two or three persons, Francis recognizes the presence of the Lord. For Christ has said, “Where two or three are gathered in my name, there I am in the midst of them” (Matt. 18:20). His faith in Christ’s work of universal salvation is strengthened by constantly reminding himself of the redemptive work of Jesus Christ.39 For, he concludes his little prayer of faith with the words, “for through your holy cross you have redeemed the world.”

II. HIS FAITH IN PRIESTS “Afterward the Lord gave and still gives me such faith in priests.”40

The Lord made Francis grow up in his life of faith by teaching him to have respect and love for the priests and to honor them. “And I desire to fear, love and honor them and all others as my masters.”41 The faith of Francis stands out in clear contrast from the faith of many people. There are people who have faith in priests when they observe them from far; when they do not know their weaknesses. Once they come to notice the shortcomings of the priests some even lose faith not only in priests, but also in the Church, in the sacraments and even in God. Francis on the contrary through his declaration “the Lord gave me and still gives me such faith in priests” (Dominus dedit mihi et dat tantam fidem in sacerdotibus) evidences his own attitude towards priests. The faith he had in priests was a gift from the Lord (dedit) and he continued to have faith in priests (dat) even to the last breath of his life. The Lord taught Francis to have faith in the priests always irrespective of their moral state and other qualities.

Cf. Lehmann, Tiefe und Weite. Der universale Grundzug in den Gebeten des Franziskus von Assisi, 54–8. 40 Test 6a: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 41 Test 8: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 39

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SPIRITUAL FORMATION AND GUIDANCE “And if I possessed as much as wisdom as Solomon had and I came upon pitiful priests of this world, I would not preach contrary to their will in the parishes in which they live. And I do not wish to consider sin in them because I discern the Son of God in them and they are my masters.”42

The faith of Francis in the priests appears extraordinary and heroic when the fact is recognized that the standard of the clergy at the time of Francis often fell far short of the ideal. Practices of simony and concubinage, ignorance and superstition were rampant among the clergy of this period.43 In the Middle Ages some openly questioned the validity of the sacraments administered by sinful priests. Amidst the heated theological discussions and doubts about the validity of the sacraments celebrated by the sinful priests, Francis refused staunchly to consider sin in the priests; on the contrary, he upheld sky-high the dignity of priesthood.44 He was wont to say, “I discern the Son of God in them.” Francis had his own theological arguments to justify this blind faith of his in priests. “And I act in this way since I see nothing corporally of the Most High Son of God in this world except His Most holy Body and Blood which they receive and which they alone administer to others.”45

Francis harps upon this theme again in the “Admonitions” which is yet a further instance of the supernatural perspective that had become an integral part of his character. “Blessed is the servant who has faith in the clergy who live uprightly according to the norms of the Roman Church. And woe to those who look down upon them; for even though they may be sinners, nonetheless no one is to judge them since the Test 7, 9: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. Cf. Manselli, R. San Francesco, 9–27. Roma, 21981. 44 Cf. Esser, K. “Missarum Sacramenta. Die Eucharistielehre des hl. Franziskus von Assisi.” Wissenschaft und Weisheit 23 (1960): 81–108. 45 Test 10: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438– 439. 42 43

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Lord alone reserves judgment on them to Himself. For inasmuch as their ministry is greater in that it concerns the most holy Body and Blood of our Lord Jesus Christ, which they receive and which they alone administer to others, so those who sin against them commit a greater sin than (if they sinned) against all other people of this world.”46

The reasons for his deep faith in the priests are very clear from his words. Francis does not base his faith on human realities but on a supernatural vision of life. God so loved the world that he sent his Only Son to the world (1 John 4:9). It is not that God loved the world once; God continues to love the world even now. The All Holy God loves the sinful world. God is with us— “Immanuel.” God is with us in and through the material world— “the incarnational mystery.” God dwells among the sinful people to liberate them from every form of slavery and sin. In the context of this God-man relationship Francis perceives the very special place that the priests hold. He refused to make a distinction between worthy and unworthy priests.47 The way he regarded preachers and theologians too was based on the theological basis that Francis had. “And we should honor and respect all theologians and those who minister the most holy divine words as those who minister spirit and life to us.”48 For the reason he accorded a greater respect to the priest than to the saint. “He wanted great reverence shown to the hands of priests, since they have the divinely granted authority to bring about this mystery. He often used to say: ‘If I should happen at the same time to come upon any saint coming from heaven and some little poor priest, I would first show honor to the priest and hurry more quickly to kiss his hands. For I would say to

Adm XXVI, 1–4: Armstrong, Francis and Clare, 35; Esser, Die Opuscula, 116–7. Cf. also Esser, K. Le Ammonizioni di s. Francesco, 335–46. Roma, 1974. 47 Cf. Profili, L. Francesco pura trasparenza di Christo, 80–91. Assisi, 1988. 48 Test 13: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 439. 46

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SPIRITUAL FORMATION AND GUIDANCE the saint: ‘Hey, Saint Lawrence, wait! His hands may handle the Word of Life, and possess something more than.’”49

Francis had grasped the full implications of his vocation through the instrumentality of a priest, an official spokesman of the Church. So the Church and the priest became concrete symbols of God’s revelation to him. When seen in this background the deep faith that Francis had in churches and in priests becomes better intelligible. In the ultimate analysis what Francis is articulating is his immovably strong faith in the Lord. He met the Lord in the “holy” and “sinful” ecclesia; he encountered the sanctifying Lord himself in the priestly ministers, even though someone of them could have been in sin! Before the crucifix of San Damiano Francis had prayed for the “correct faith.” Throughout his life he kept growing up in that correct faith. When individuals went to him expressing their intention to follow his way of life, Francis again, praying for guidance, put his total trust blindly in the written Word of God. Together with Bernard of Quintavalle and Peter Cattani he went up to the church of St. Nicholas. With all the faith they could muster and with full interior disposition for accepting the Word of the Lord in their lives, they opened the Gospel three times. And to their surprise what they read from the Gospel50 was very much related to what Francis himself had heard read during the holy 2 Cel 201: Early Documents, Vol. II, 376; Habig, Omnibus, 523; AnFr X, 245. 50 LTrSoc 28–29: AFH 67 (1974): 111–2; Early Documents, Vol. II, 85– 86; Habig, Omnibus, 917–8. According to the Legend of Three Companions the Gospel passages were the following: 1) “If you wish to be perfect, go, sell what you have, and give to the poor, and you shall have treasure in heaven” (Matt. 19:21), 2) “Take nothing for your journey” (Luke 9:3), 3) “If any man will come after me, let him deny himself” (Matt. 16:24). A lot of study has been done about this experience of Francis and his companions. Cf. Brunacci, A. “Il messale consultato da san Francesco all ‘inizio della sua nuova vita.” San Francesco Patrono d’ltalia 58 (1978): 80–8; Habig, M. A. “The Gospel-Book consulted by Francis.” Franciscan Herald 61 (1982): 262–8; Voorvelt, G., and B. Van Leeuwen. “L’Evangeliaire de Baltimore.” Collectanea Franciscana 59 (1989): 261–321. 49

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sacrifice of the Mass at Portiuncula.51 Francis himself spoke about this experience. “And after the Lord gave me brothers, no one showed me what I should do, but the Most High Himself revealed to me that I should live according to the form of the Holy Gospel.”52

When the number of the brothers grew to the number twelve his “correct faith” prompted him to go to Rome and meet the pope. There he sought the approval for his way of life from the Vicar of Christ and visible head of the Church. And he received the approbation, and he himself speaks about it. “And I had this written down simply and in few words and the Lord Pope confirmed it for me.”53 His faith in the visible head of the Church and his reverential attitude to the authorities of the Church motivated his seeking the approval of the rule, even though he already had the moral certitude that the Lord himself had been guiding him.54

III. HIS FAITH UNDER TRIAL It is beyond the reach of this study to exhaust analyzing each and every instance that had contributed to the growth of the faith of Francis. But the trials he underwent especially towards the close of his life are of special relevance to the present context. Later Cf. LTrSoc 25: AFH 67 (1974): 109; Early Documents, Vol. II, 84; Habig, Omnibus, 915; 1 Cel 22; LMaior III, 1: AnFr X, 19, 567; Early Documents, Vol. I, 201–2, Vol. II, 542; Habig, Omnibus, 246–7, 646–7. 52 Test 14: Armstrong, Francis and Clare, 154–5; Esser, Die Opuscula, 439. 53 Test 15: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 439. 54 It was not easy to get the approval of the Rule of a new Order from the Church. The Fourth Lateran Council (1215) decided against approving any rules. But before 1215 Francis had received the verbal approval of his rule from Pope Innocent III. His successor Pope Honorius III with the Bulla “Solet annuere” solemnly approved the Rule of the Friars Minor on 29th November 1223. Cf. Racca, G. La regola dei frati minori, 13–24. Porziuncola, 1986; de Paris, Gratien. Histoire de la fondation et de l`evolution de l’ordre des freres mineurs au XII siecle, 96–107. Roma, 1982. 51

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biographers have attributed different reasons to the tension that had built up between Francis and a group of friars of the Order.55 If one keeps all the controversies aside, the words of Francis echo forth clearly and help in dispelling the ambiguities that envelope these events. “I return from Perugia and arrive here (Portiuncula) in the dead of night; and it is winter time, muddy and so cold that icicles have formed on the edges of my habit and keep striking my legs, and blood flows from such wounds. And all covered with mud and cold, I come to the gate and after I have knocked and called for some time, a brother comes and asks: ‘Who are you?’ I answer: ‘Brother Francis’. And he says: ‘Go away; this is not a proper hour for going about; you may not come in’. And when I insist, he answers: ‘Go away, you are a simple and a stupid person; we are so many and we have no need of you. You are certainly not coming to us at this hour!’ And I stand again at the door and say: ‘For the love of God, take me in tonight’. And he answers: ‘I will not. Go to the Crosiers’ place and ask there’.”56

This is a mere parable and it was not constructed on facts of history. But it is beyond doubt that experiential facts in life of Francis underlay the parable!57 In the parable Francis is asked “Who are you?” (Quis es?). The question was not aimed at finding out that Francis of Assisi was. It had been rather easy for one to identify the person of Francis, especially in the concluding years of his life. Francis was well known throughout Italy and even beyond.

This is in reference to the tension that existed between Francis and a group of brothers within his Order. The early biographies provide few keys to the understanding of this tension. But what remains certain is that during the last years of his life Francis was led to the deeper realities of spiritual life—“faith life.” 56 VPLaet 8–14: Armstrong, Francis and Clare, 165–6; Esser, Die Opuscula, 461. 57 Cf. Jansen, A. “The Story of True Joy.” Franzikanische Studien 63 (1981): 271–88. 55

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There was even the tendency to venerate him as a saint even during his lifetime. Thomas of Celano mentions this fact. “So great was the faith of the men and women, so great the devotion of their hearts towards the holy obe of God, that a person was considered fortunate who was able to touch at least his clothing. When he entered a city, clergy rejoiced, bells rang, men exulted, women rejoiced, and children clapped. Often taking branches from trees and singing psalms, they went out to meet him.”58

His own brothers had the opportunity of seeing him often particularly during the chapters of Pentecost59 and at the times of fraternal visits. In this background, the question “who are you?” of the brother who came to the door, is very strange. But Francis takes it as a routine procedure and gives a plain and straightforward answer and introduces himself as Brother Francis. Francis was not at all offended at the impertinent questions of people. But those days he was really concerned about the questions raised about his own “identity.” It was not a particular person who asked him “Who are you?” Some people including some of his own brothers did not understand who Francis really was and a few misunderstood him. It was really hurtful for Francis to be questioned about his “identity”, even though he had always tried to relate to everybody with the maximum of transparency. For Francis those were godsend opportunities for purifying his life of faith. Much to his chagrin, his self-introduction did not yield the desired effect. Even if the brother had not till then recognized 1 Cel 62: AnFr X, p. 47; Early Documents, Vol. II, 238; Habig, Omnibus, 281. 59 In the beginning, Francis and his friars used to come together at regular intervals to discuss about their life and activities. Such gatherings were known as chapters. These chapters were of great importance in the life and mission of the Friars Minor. Cf. LTrSoc, 57–9: AFH 67 (1974): 131–4; Early Documents, Vol. II, 100–2; Habig, Omnibus, 940–3; Racca, G. La regola dei frati minori, 141–9. Assisi, 1986; Iriarte, L. Historia franciscana, 58–65. Valencia, 1979. 58

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Francis, as befits the normal course of events, on receiving the answer from Francis, the brother should have straightaway excused himself and opened the door at once “to welcome” him inside. But Francis was told to “go away.” Then all on a sudden his interior eyes open and he discovers that it had been a preplanned rejection. He was not welcome to his beloved place “Portiuncula” and to his dearest “lesser brothers.” Such experiences of rejection enabled the roots of faith to pierce through all superficialities and run yet deeper into God alone. Francis continued to insist. “And when I insist, he answers: ‘Go away’.” He insisted to measure the depth, height, length and width of the rejection. Once again he was told to “go away”; he was told to go away and never more to return! The brother gave Francis also the reasons, “Go away, you are a simple and stupid person; we are so many and we have no need of you.” Everything became very clear to Francis. The brother at the door was not speaking for himself. He was the spokesman for very many others, for he says, “we are so many.” This was a revelation to Francis. It was good to know the facts. It is not one or two or a few who rejected Francis but there are “so many.” The number of the brothers who did not accept Francis appears to be quite big; but there is nothing here to suggest that he was rejected by all. Francis too started to understand the reason for the rejection. The little phrase “We have no need of you” kept reverberating in and around Francis. He was the founder of the Order. There was a time when the friars were in need of him. But now “at this hour” so many do not need him anymore. Francis was told to the face that he was not wanted by so many. They were able to fend for themselves without the help of their founder. Francis must have looked around to see at least one of those who wanted him and would receive him. There were some; but they were not to be seen. Those were moments of darkness. Francis had been cut to the quick. The experience of being “unwanted” is really agonizing in the life of a person. Finding no human being on earth on his side in those moments of darkness, Francis makes a final appeal in the name of God. “For the love of God, take me in tonight.” An emphatic “I will not” was the response! This was a real trial to Francis’ faith. Francis stood in agony, he felt as if he had been stabbed in the back; the knives of

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misunderstanding, rejection and repudiation cut him to pieces. There is blood and sweat all around him. Even the appeal in God’s name found no effect. And there he stood! The climax of the story is seen in Francis who stands, who stands in faith; he stands in faith to the end. Francis could not “go in” neither could he “go back.” Francis stood there understanding those who misunderstood him; he stood there accepting his brothers who had rejected him; he stood there because he was in need of them although “so many” had already disowned him. The concluding words of Francis’ parable are indeed charged with power and lingering effect. “I tell you this: If I had patience and did not become upset, there would be true joy in this and true virtue and the salvation of the soul.”60

The author of this story, Poverello of Assisi stood before the listeners with a true faith that had been tried-out and purified. He still stands there in the sublime heights of faith, hope and love. Francis had grown the hard way in his life of faith. In the first stage of his life Francis had great faith in churches as “locus.” In the second stage of his life Francis had great faith in churches “ecclesia.” In the third stage of his life Francis was led to go beyond even this reality of the “ecclesia” and to have faith only in the “Lord.” In the final analysis “And the Lord gave me such faith in churches...in priests” etc. could mean Francis’ strong faith in the Lord, who is the giver of faith and author of churches and priests. At no stage did the Poverello lose his faith in the “locus” or in “ecclesia” as some others did; but standing in “locus” and in “ecclesia” he transcended them in order to remain firmly rooted in the Lord by faith.

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VPLaet 15: Armstrong, Francis and Clare, 166; Esser, Die Opuscula,

CHAPTER THREE. AGENTS OF SPIRITUAL FORMATION AND GUIDANCE IN FRANCIS’ LIFE The writings of Francis do not allude to the role of any definite spiritual guide in his life of conversion. And neither is there any evidence that he had been going to particular persons regularly for guidance. However this was never an indication that Francis was experiencing within himself a feeling of self-sufficiency in the spiritual pilgrimage of his life. On the contrary, evidences are aplenty to show that there were persons and concrete circumstances who through their guidance contributed substantially to making Francis what ultimately he became.

I. PERSONS 1. Lady Pica1 With the conversion of Francis the relationship between him and his father Peter Bernadone became very much strained. The father who was a successful merchant, failed to understand the significance of the transformation that was taking place his son; he employed every means at his disposal to restrain Francis from continuing in his strange waywardness; it did not take a long time for his initial disapproval to give way to bitter antagonism towards Pica is the name traditionally assigned to the mother of Francis. None of the then-current documents today available refers to her by her name. Cf. Habig, M. A., ed. St. Francis of Assisi. Writings and Early Biographies, 890. English Omnibus of the Sources for the Life of St. Francis, Chicago, 1973. 1

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his son. Whenever his path crossed his son’s he gave vent to his frustration and anger yelling at him and cursing him. Francis’ brother Angelo proved to be a chip off the old block. He took the father’s side and ridiculed Francis in public.2 But their mother Lady Pica, on the other hand, adopted an understanding approach to Francis. When he had been locked up by his father, her maternal heart could not remain indifferent. But there was little room for her to intervene, as it would have been too imprudent or even dangerous from her part to go against the mind of her husband. She used to spend a lot of time with him and kept him company. She just could not subscribe to all that her husband had been doing to their son. Her womanly intuitive nature coupled with the motherly heart, motivated Pica to try to measure the depth of his purposefulness. She with all tenderness dissuaded Francis from persisting in his stubborn foolhardiness. But to her surprise she found her son resolutely determined in his decision. But by and by she became convinced of the genuineness of the choice made by her son. And she could not but give her consent to his plans. Over and above that she positively co-operated with him in his vocation by letting him go free from the home-prison.3 The attitude of understanding and sympathy that his mother showed especially at that crucial juncture of his life, created a lasting impression in the mind of Francis. It only helped to cement the favorable impression of his mother that he already had. He had always been experiencing the affection and love of his mother. Though in his writings Francis does not expressly mention his mother, the “mother figure” stands out prominently in his characteristic way of feeling and relating himself with people. Apart from the many references to the motherly qualities, there are in his writings some direct references to the mother-figure. For Francis, the mother stood for all that was warm and tender in human relationship. Francis must have acquired this image of a mother 2 Cel 12: AnFr X, 137–8; Early Documents, Vol. II, 251; Habig, Omnibus, 372–3. 3 LTrSoc 18: AFH 67 (1974): 103–4; Early Documents, Vol. II, 79; Habig, Omnibus, 908. 2

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from the behavior of his own mother Lady Pica. For example, Francis’ letter to his beloved friend and companion Leo begins as follows, “Brother Leo, from your brother Francis health and peace! I speak to you, my son, as a mother.”4 In the Rule of 1221 he proposed to his brothers the attitude and behavior of a mother as the model to be followed in their fraternal life. “And each one should love and care for his brother in all those things in which God will give him grace, as a mother loves and cares for her son (cf. 1 Thess. 2:7).”5

Later in the Rule of 1223 Francis went a step further. While elaboration on the kind of relationship that should be prevail among his brothers he said, “And wherever the brother may be together or meet (other) brothers, let them give witness that they are members of one family. Let each one confidently make known his needs to the other, for, if a mother has such care and love for her son born according to the flesh (cf. 1 Thess. 2:7), should not someone love and care for his brother according to the Spirit even more diligently?.”6

Francis could not have forgotten the caring and helping role that his mother had played in his life. Her silent, understanding and

EPLeo 1: Armstrong, Francis and Clare, 47; Esser, Die Opuscula, 222. This is one of the two writings of (with Francis’ own hand) that have come to us. The other one is The Parchement Given to Brother Leo. Cf. FaolciPulignani, M. “Tre autografi di san Francessco.” Miscellanea Francescana VI (1895): 33–9; idem. “La calligrafia di San Francesco.” Miscellanea Francescana VII (1898): 67–71; idem. “Un autografo di San Francesco d’Assisi a Spoleto.” Miscellanea Francescana IX (1902): 106–7. 5 RegNB IX, 11: Armstrong, Francis and Clare, 117–8; Esser, Die Opuscula, 386. 6 RegB VI, 7–8: Armstrong, Francis and Clare, 141; Esser, Die Opuscula, 369. 4

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creative attitude towards him had its positive effect on his spirituality.7 2. The Clergy In the life of Francis there are many instances where priests helped and guided him. The priests who were stationed at the churches of San Damiano and St. Mary of the Angels were the first guides of Francis. After receiving the message to “renew my house” while Francis had been praying in the church of San Damiano, he piled up bales of cloths on a horseback and left Assisi for Foligno. There he sold not only the wares but even the horse as well! As he was treading back to Assisi he realized that he would not be able to do anything on the church of San Damiano without the goodwill and permission of the priest there. Under constraint, therefore, Francis revealed to the priest all that was in his mind and entrusted with him the whole money he had raised from the sale of cloths at Foligno. Although the priest refused to accept the money for fear of Francis’ father, he permitted Francis to carry out what he had in mind. By the fact that Francis had confided himself to the priest, he was able to win the priest’s trust as well.8 The brief but determinant role that the priest of the church of St. Mary of the Angels played in the life of Francis is a very significant one. It had been through him that Francis understood his true vocation and mission. When Francis had approached the priest and requested him for an explanation of the Gospel of the day, he could have explained the passage differently and Francis also would have made a different response. Actually the response of Francis depended on the precise interpretation of the Gospel passage that the priest offered him. Francis voraciously devoured the Word of God as doles out to him by the priest and it satiated him to his heart’s content. In this particular context the priest was, Cf. Lauriola, G. “La personalita di Francesco d’ Assisi nel ‘cantico delle creature’.” Studi francescani 47 (1980): 18–30; Zavalloni, R. La personalita di Francesco d’Assisi, 65–7. Padova, 1991. 8 LTrSoc 16: AFH 67 (1974): 101–2; Early Documents, Vol. II, 77; Habig, Omnibus, 906. 7

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for Francis, God’s agent. This intervention of the priest was really a moment of Divine illumination and spiritual guidance for Francis.9 Francis considered not only these two priests but priests in general as his guides. He regarded them as his teachers and masters and looked towards them for direction and counsel. In his Testament he made clear his attitude towards priests. “I desire to fear, love, and honor them and all others as my masters.”10 Theologians and preachers of God’s Word were also considered by Francis as God’s agents whose guidance and direction he would always solicit. “And we should honour and respect all theologians and those who minister the most holy divine words as those who minister spirit and life to us (cf. John 6:64).”11

3. Bishop Guido and Cardinal Protectors In the life of Francis a bishop and two cardinals played key roles in the spiritual formation of Francis. It had been unwittingly that Bishop Guido of Assisi made his precious contribution to enabling Francis’ taking up a life of radical poverty. Francis had decided at first to restore the Church of San Damiano with his own money.12 He must have thought that it would be quite within his own legitimate rights to take money from the family warehouse and use it for repairing the church. After all he had been managing the shop in the absence of his father. As a consequence Francis was not prepared to give back the money to his father when asked to do so by him. The very fact that a dispute between the father and the son arose, is a clear proof of Francis’ unwillingness to return the money to his father. There would not have been a dispute between the father and the son had Francis renounced all his rights to his family property. LTrSoc 25: AFH 67 (1974): 109; Early Documents, Vol. II, 84; Habig, Omnibus, 915. 10 Test 8–9: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 11 Test 13: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 439. 12 Cf. LTrSoc 16: AFH 67 (1974): 101–2; Early Documents, Vol. II, 77; Habig, Omnibus, 906. 9

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Pietro di Bernadone approached first the civil court and then the ecclesiastical court to get the money back. By this time Francis was considered a “penitent.” That is why his trial was conducted under the episcopal jurisdiction rather than in the civil court.13 Francis presented himself before Guido, the bishop of Assisi. There is nothing here to suggest that Francis went to the bishop’s court with the intention of renouncing his birth rights. On the contrary, the circumstantial evidences are favoring the drawing of the conclusion that Francis hoped to get his legitimate share from the just judge. Francis had his own reasons for expecting to receive a favorable verdict from the bishop. He had after all received the mission from the Lord to rebuild the Church of San Damiano and he needed the money to carry out the project. So the dispute between the father and the son continued in the presence of the bishop. Meanwhile Guido was able to read the situation correctly. He understood the mind of Pietro di Bernadone and the determination of Francis to have his pound of flesh. Guido passed a summary verdict, asking Francis to return the entire amount to his father. “If you wish to serve God, return to him the money you have, because God does not want you to spend money unjustly acquired on the work of the church. [Your father’s] anger will abate when he gets the money back. My son, have confidence in the Lord and act courageously. Do not be afraid, for He will be your help and will abundantly provide you with whatever is necessary for the work of his church.”14

It was in obedience to Guido’s order that Francis gave up what he was convinced was his rightful due. Francis went a step further and gave back not only the money but also yielded even the clothes he had on because he had got them from his father. Thus LTrSoc 19: AFH 67 (1974): 104–5; Early Documents, Vol. II, 79; Habig, Omnibus, 908. Cf. also Manselli, R. San Francesco d’Assisi, 65–9. Roma, 21981. 14 LTrSoc 19: Early Documents, Vol. II, 80; Habig, Omnibus, 909; AFH 67 (1974): 104–5. 13

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effectively there took place a total rupture between the father and son. While the father disinherited the son, the son disowned the father. An analysis of these events brings into sharp focus the fact that the intervention of the bishop had in fact precipitated the occurring of the dramatic finale to a brawl between a father and a son. It was thus that Bishop Guido of Assisi inadvertently paved the way for Francis to give up his complete share of his patrimony in order to share in the state of self-abnegation of Christ, who did not cling to his right as Son of God (cf. Phil 2:5–8). It was, again, Guido who challenged Francis to trust in the Lord, rather than in human resources. As a matter of fact Bishop Guido of Assisi stood by Francis as a spiritual father right from the time of Francis’ conversion till his death.15 In the Rule Francis speaks of a cardinal protector, “In addition I command the ministers through obedience to petition the Lord Pope for one of the cardinals of the holy Roman Church, who would be the governor, protector, and corrector of this fraternity.”16

There were two cardinals who were of particular assistance to Francis. The first one was Cardinal of Sabina, known as the Lord John of Saint Paul. It was through the introduction of Bishop Guido of Assisi that Francis got acquainted with this cardinal when he and his companions went to Rome around 1210 to obtain the approval from the Roman Pontiff for their way of life. Through good offices of this cardinal Francis and his companions were able to get an audience with Pope Innocent III. The cardinal’s role too Cf. 1 Cel 15, 32: AnFr X, 14–159, 25–6; Early Documents, Vol. I, 193–4, 210; Habig, Omnibus, 241, 254–5; LTrSoc 20, 47: AFH 67 (1974): 105, 125; Early Documents, Vol. II, 79–80, 95–6; Habig, Omnibus, 909–10, 933. 16 RegB XII, 3: Armstrong, Francis and Clare, 145; Esser, Die Opuscula, 371. Cf. also Test 33: Ibid., 443; Armstrong, Francis and Clare, 156; Bernardino da Siena. Il cardinale protettore negli instituti religiosi, specialmente negli Ordini francescani, Firenze 1940; L. Iriarte, Historia franciscana, 141. Valencia, 1979. 15

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was decisive in securing the oral approval of the pope for the program they had drawn up as their way of life.17 After the death of Cardinal John of St. Paul, Francis found in Cardinal Hugolin18 a veritable guide and protector for his fraternity. More than in the personal life of the Poverello, the guidance of Hugolin was perhaps more tangibly felt in his involvement with Francis in the founding the Order of Friars Minor. Francis readily accepted the assistance that Hugolin rendered in formulating the Rule and in guiding the movement.19 Apart from the testimonies of the early biographical sources to the close friendship that existed between Hugolin and Francis, there is a collateral corroboration of it from the part of Cardinal Hugolin himself. Hugolin was elected pope and assumed the name Gregory IX. In his bull “Quo elongati” of 28 September 1230 he explicitly refers to the good-fellowship

Pope Honorius III in his approval of the definitive Rule of the Friars Minor says: “Honorius, Bishop, Servant of the Servants of God, to his beloved sons, Brother Francis and the other brothers of the Order of Friars Minor, health and Apostolic Blessing. The Apostolic See is accustomed to accede to the pious requests and be favorably disposed to grant the praiseworthy desires of its petitioners. Whereafter, beloved sons in the Lord, attentive to your pious prayers, We confirm for you with our apostolic authority, and by this document ratify the rule of your Order herein contained and approved by our predecessor. Pope Innocent of happy memory, which is as follows:”: Armstrong, Francis and Clare, 137. These words prove that Pope Innocent III had already approved Francis’ rule. Cf. also LTrSoc 47–49: AFH 67 (1974): 125–6; Early Documents, Vol. II, 95–7; Habig, Omnibus, 934–5. 18 Cf. LTrSoc 61: AFH 67 (1974): 135–6; Early Documents, Vol. II, 103– 104; Habig, Omnibus, 944–5; LMaior VI, 5: AnFr X, 584; Habig, Omnibus, 675; Early Documents, Vol. II, 572. 19 Cf. 1 Cel 74–5. 100–1; 2 Cel 23–4: AnFrX, 55–6, 77–9, 144–5; Early Documents, Vol. I, 246–7, 270–1, Vol. II, 260–1; Habig, Omnibus, 290–2, 314–6, 381–3; Selge, K. V. “Franz von Assisi und Hugolino von Ostia.” In San Francesco nella ricerca storica degli ultimi ottanta anni, 157–222. Todi, 1971. 17

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and familiarity that he had with Francis and to the help he had rendered to him.20 4. Guidance from Brothers Francis was the unique founder and charismatic leader of the new religious movement; he never envisaged his position within the fraternity as an irreplaceable one. As and when the situation demanded Francis sought guidance from his companions. It was his joy to accept help from his own friars. He had his own views and convictions. But he remained quite open to the ideas and suggestions of his friars and readily accepted them when it concerned the good of the fraternity. He consulted his friars on all important issues, as for example when the drafting of the Rule of the Order was taking place. He wrote in his “Letter to a Minister”, “At the Pentecost Chapter, however, with the help of God and the advice of the brothers, out of all the chapters of the Rule that treat of mortal sin we shall make one chapter such as this: ... Keep this writing with you until (the Chapter of) Pentecost that it may be better observed, when you will be there with your brothers. And you will take care to add, with the help of God these things and all else which is lacking in the Rule.”21

The above-cited words of Francis speak volumes for the importance that Francis attached to seeking the active collaboration of the friars in the preparing of the Rule. In the same way, later on Francis had solicited and received assistance of his friars in drawing up the definitive Rule of the Order. Jacques de Vitry’s authoritative testimony is contemporaneous to this event.22 AFH 54 (1961): 20–1. Cf. also Pazzelli, R. San Francesco e il Terz ‘Ordine, 232–9. Padova, 1982. 21 EpMin 13, 21–22: Armstrong, Francis and Clare, 75–6; Esser, Die Opuscula, 232–3. 22 In the beginning of October 1216 he wrote about the Friars Minor: “The men of this Order, with much profit, come together once a year in a determined place to rejoice together in the Lord and to eat together. They draw up and promulgate their holy statutes with the advice of good men and have them confirmed by the Lord Pope. After this they disperse for 20

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The Regula Bullata is the product of the collaboration between Francis, his brothers and the Church authorities. When Francis found himself with eleven companions, he wrote a “Propositum vitae”, went to Rome and received the approval from pope.23 The definitive approval of the Rule was given in 1223. During these years Francis had to reformulate the Rule taking into account the manifold needs and the complex situations of the growing Order. And in the process of the redrafting of the Rule Francis accepted many observations from the brothers of the different provinces and himself introduced the necessary corrections and modifications in the Rule.24 At the end, Francis could formulate “The Rule of the Friars Minor.” That Rule is “their Rule” rather than “his Rule.” Francis did not cling on to his personal opinions and convictions, however sublime they might have been, but adjusted himself to the needs of the brothers, by even sacrificing some of his personal likes and preferences at the altar of “fraternity.” That is what happened when he wrote “their Rule” rather than “his Rule.” His greatness shines forth at its best when he let himself be formed and guided by “their Rule.” Francis submitted himself gladly to the Rule of the Friars Minor and it was through the faithful observance of the Rule that he continued in his spiritual growth. He himself cultivated an ardent love for the Rule and scrupulously and faithfully observed it right till his last breath. “For I promise to observe these things strictly as God may give me grace, and I shall pass these things on to the brothers

an entire year throughout Lombardy, Tuscany, Apulia, and Sicily”: Armstrong, Clare, 246; For the Latin text cf. Huygens, R. B. C. Letters de Jacques de Vitry, 75–6. Leyde, 1960. 23 Test 14–15: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 154–5: “And after the Lord gave me brothers, no one showed me what I should do, but the Most High Himself revealed to me that I should live according to the form of the Holy Gospel. And I had this written down simply and in a few words and the Lord Pope confirmed it for me.” 24 Cf. Ghinato, A. Una Regola in cammino, 23–53. Roma, 1973.

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who are with me so they may be observed in the Office and in all other things established in the Rule.”25

The Rule was the “marrow of the Gospel” which he had prepared with the help of his brothers. The observance of that Rule was of paramount importance to his life. To go against the Rule was going against the guidance of his own brothers too. Because of that he acknowledged publicly if he felt that he had not been truly faithful in following the Rule. “Moreover, I confess all my sins to the Lord God, the Father and the Son and the Holy Spirit… I have offended (God) in many ways through my grievous fault especially in not having kept the Rule which I promised the Lord nor in having said the Office as the Rule prescribes ”26

All through his life Francis valued the guidance of his brothers, as articulated in the Rule. But there were some friars who thought of giving more importance to other “words” of Francis rather than to the Rule itself. Francis seemed to be aware of line of thinking of these friars, who tended to give more importance to his personal writings than to the Rule. He knew that it was a dangerous tendency. “And let the brothers not say: This is another Rule; because this is a remembrance, an admonition, an exhortation, and my testament, which I, little Brother Francis, prepare for all of you, my blessed brothers, so that we may observe in a more Catholic manner the Rule which we have promised to the Lord.”27

It is beyond all possible doubt that Francis did guide and direct his followers. He guided them through his examples and exhortations. At the same time it needs to be duly stressed that Francis himself too was guided by the life and words of his own EpOrd 43: Armstrong, Francis and Clare, 60; Esser, Die Opuscula, 262. Cf. also Test 39: Ibid., 444; Armstrong, Francis and Clare, 156. 26 EpOrd 38, 39: Ibid., 59; Esser, Die Opuscula, 262. 27 Test 34: Armstrong, Francis and Clare, 156; Esser, Die Opuscula, 443. 25

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brothers. Francis accepted the help of his brothers not only in the preparation of the Rule but also in his own spiritual life. 5. Openness to Guidance from Others All throughout Francis accepted guidance from others. He never showed any reluctance to avail himself of the expertise and wisdom of others. Biographers speak of a certain friend who used to be of special help and consolation to Francis during the early years of his conversion. He and Francis appear to have been intimate friends. The Legend of Three Companions speaks of the companionship that existed between the two. “[H]e would take a companion, whom he loved very much, to secluded places, telling him that he had found a great and precious treasure. The man was not a little overjoyed, and gladly went with him whenever he was summoned.”28

The biographies do not mention other details about this friend of Francis. They neither give the name of this friend nor specify the kind of influence that he could have had on Francis. But he must have been indeed a faithful friend as is shown by the fact that he had been prepared to associate himself with Francis at a time when Francis was undergoing a deep crisis and was then literally friendless and forlorn. The fact that the confidential sharing of Francis with this intimate friend was a contributory factor in the discernment of Francis’ vocation, is extremely apropos to the context here. Bonaventure describes in a picturesque manner the benefits Francis used to be receiving from all and sundry. He made no distinction about choosing the friends from whom he could get counsel and guidance. What preoccupied him most was to arrive at God’s will in the concrete situation in which he found himself. “He was accustomed to search with special eagerness in what manner, and in what wayhe could serve God more perfectly according to His good pleasue. As long as he lived, this was his LTrSoc 12: Early Documents, Vol. II, 74; Habig, Omnibus, 901; AFH 67 (1974): 98–99. 28

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highest philosphy, this his highest desire: to ask from the wise and the simple, the perfect and imperfect, the young and the old, how he could more effectively arrive at the summit of perfection.”29

Even after having made the fundamental option in his life, everything did not always appear sufficiently clear. There were nebulous situations which called for the proper discernment. Such discerning had invariably all its accompanying anxiety and apprehension. There were occasions when he found himself at the crossroads and having to choose the precise branch road that corresponded to God’s will. For example, Francis had a serious doubt whether he should dedicate himself totally to the life of prayer or to be involved in apostolic activities as well. He was so keen to do just the thing that God wanted of him that he found it beyond his power to arrive at the right decision. He opened himself to his brothers and sought their advice. He then dispatched two of his friars to Brother Sylvester, who was well known for his life of prayer. The same message was forwarded to Clare. They were both asked to discern God’s will for him. Both Clare and Sylvester are reported to have made identical discernment. Francis was told that he should spend his time not only in prayer but also in active apostolate. Without delay he started on a mission tour. This event shows us how much he trusted in others and how readily he accepted their guidance. Francis was not worried about the actual discernment that would be made for him. He was disposed to accept any and every eventuality. What was concerned him most was that he should be doing God’s will and nothing else.30

LMaior XII, 2: Ibid., 722; AnFr X, 611; Early Documents, Vol. II, 623; Habig, Omnibus, 721. 30 Cf. LMaior XII, 1–12: AnFr X, 610–5; Early Documents, Vol. II, 622– 629; Habig, Omnibus, 720–8. 29

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II. OTHER FACTORS Besides the persons who faithfully stood by Francis and imparted to Francis their guidance and counsel, there were also other means to which Francis took recourse to in his spiritual pursuit. 1. Bible as Francis’ Guide Francis speaks at length about his encounters with the Lord. He says that the Lord guided him or that the Lord revealed to him etc. The Lord about whom Francis speaks so passionately is none other than the Lord of the Bible. He knows only one Lord, and that Lord is the God of revelation, the Lord who revealed himself in history.

God in the fullness of time revealed himself to man through his own Son Jesus Christ. But when Francis said that God revealed to him, he was often referring to the Divine revelation that reached him through the written Word of God—the Bible, and in a special way through the Holy Gospel. This is what Francis often intended when he spoke of God’s revelation to him in different ways. “And after the Lord gave me brothers, no one showed me what I should do, but the Most High Himself revealed to me that I should live according to the form of the Holy Gospel.”31

In the Gospel that Francis heard read during the Holy Mass at the church of St. Mary of the Angels, he perceived the voice of the Lord addressing him in a direct and personal manner. Later, when his first companions Bernard of Quintavalle and Peter Cattani expressed their desire to follow his way of life, he together with them went to consult the Lord, who they believed would be revealing to them through the Bible.32 Through the Gospel they

31

Test 14: Armstrong, Francis and Clare, 154–5; Esser, Die Opuscula,

439. LTrSoc 28: AFH 67 (1974): 111; Early Documents, Vol. II, 85; Habig, Omnibus, 917. 32

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were made to understand how they and all those wished to follow their way of life, had to live and work in this world.33 Francis had his own way of greeting people. And he attached a Divine sanction to his particular style of saluting others. He says, “The Lord revealed to me a greeting, as we used to say: ‘May the Lord give peace.”34 There was nothing original about the words that Francis here used. They were literally borrowed from the Bible (cf. Num. 6:24–26; Matt. 10:12; Luke 10:5). In as much as he had taken the formula from the Bible, it had been revealed to him by the Lord. His writings are interspersed with citations from the Holy Scriptures.35 “The Office of the Passion”36 composed by Francis is a typical example of how he made use of the psalms and other biblical texts for prayer. Regarding the selection of psalms by Francis for his personal prayer and spiritual nourishment, Thomas of Celano makes the following observation, “He also sang with warmer feeling and livelier joy the psalms that praise poverty, such as, ‘The patience of the poor will not perish in the end’ and, ‘Let the poor see this and rejoice.”37

The biblical quotations that appear in his writings are too many to be enumerated here. He was inebriated by the Word of God and left himself free to drift along in life as and how the Lord wanted. He was guided by the Lord through the Scriptures. His heart and mind were filled to such an extent with the living Word Cf. LTrSoc 29: AFH 67 (1974): 111–2; Early Documents, Vol. II, 86; Habig, Omnibus, 917–8; LMaior III, 3: AnFr X, 567–8; Habig, Omnibus, 647–8. 34 Test 23: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 440. Cf. LTrSoc 26: AFH 67 (1974): 110; Early Documents, Vol. II, 84–5; Habig, Omnibus, 916; LMaior III, 2: AnFr X, 567; Early Documents, Vol. II, 543; Habig, Omnibus, 647. 35 Cf. Van Asseldonk, O. “Insegnamenti biblici ‘privilegiati’ negli scritti di S. Francesco d’Assisi.” Analecta O. F. M. Cap. 95 (1979): 146–65. 36 Cf. Esser, Die Opuscula, 322–53; Armstrong, Francis and Clare, 80–98. 37 2 Cel 70: Early Documents, Vol. II, 294; Habig, Omnibus, 423; AnFr X, 173. 33

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of God that it overflowed from him in his preaching and writing. In short, it would not be an exaggeration to say that the whole formation and guidance that Francis received consisted of knowing and living “Christ, the Poor and Crucified One.” The Word of God, that is, the Bible as a whole and the Holy Gospel in particular, was his friend, philosopher and guide in every situation of his life. “Once when he was sick and full of pain all over, his companion said to him: ‘Father, you have always taken refuge in the Scriptures, and they always offered you relief from pain. Please, have something from the prophets also read to you now, and maybe your spirit will rejoice in the Lord.’ The saint said to him: ‘It is good to read the testimonies of Scripture, and it is good to seek the Lord our God in them. But I have already taken in so much of Scripture that I have more than enough for meditating and reflecting. I do not need more, son; I know Christ, poor and crucified.”38

2. Nature as Francis’ Guide. The Canticle of Brother Sun has immortalized Francis as one of the outstanding nature-poets of the world. The understanding of the personality of Francis would remain defective and incomplete without at least a passing mention of the influence that nature had on him. For Francis the Lord of the Bible is also the Lord of Nature. It was the one and the same Lord who revealed and guided.39 God has imprinted himself in two books—the “Bible” and the “Nature.” The Bible is the work of God prepared by man. Nature is the handiwork of the Creator, directly prepared by himself (cf. Ps. 89:11). The book of nature is accessible to one and all, while the use of the Bible is rather limited. Those who have not learnt the alphabets have to depend on others who are able to read, in

2 Cel 105: Early Documents, Vol. II, 316; Habig, Omnibus, 448; AnFr X, 192. 39 Cf. Sorrell, R. D. St. Francis of Assisi and Nature, 46. New York, 1988. 38

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order to be able to use the Bible. The only Book of God that is available to all men at all times is “Nature”! If not in the beginning, at least at a later stage in his life, Francis had become an expert in receiving spiritual formation and guidance from nature. Nature must have always fascinated him. The sites he had chosen for his frequent retreats even today continue to bear living testimony to the fact that he was a past master at discerning the voice of nature, at choosing those places where even a mediocre mortal is wont to experience an elation of his spirits. Before the open book of nature ones heart and mind tends to lift itself off from the slime and mire of the rut and routine of everyday life, and soar into the heights to be merged into the solitude of the Transcendence. At such levels of sublimity one loses sight of the man-made walls of separation that have got embedded into human hearts and experiences the oneness of the same air that goes in and out of human hearts and which animates animals, plants and fishes in order to create an abiding bond of universal brotherhood.40 This was precisely what frequently took place in Francis. Francis gave voice to this experience of universal brotherhood in his well-known Canticle of Brother Sun. “Praised be You, my Lord, with all your creatures, especially Sir Brother Sun, Who is the day and through whom You give us light. And he is beautiful and radiant with great splendor; and bears a likeness of You, Most High One. Praised be You, my Lord, through Sister Moon and the stars, in heaven You formed them clear and precious and beautiful. Praised be You, my Lord, through Brother Wind, and through the air, cloudy and serene, and every kind of weather through which You give sustenance to Your creatures. Praised be You, my Lord, through Brother Fire, through whom You light the night and he is beautiful and playful and robust and strong.

40

Cf. Bernard, C. A. Teologia affettiva, 65–6. Torino, 1985.

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SPIRITUAL FORMATION AND GUIDANCE Praised be You, my Lord, through our Sister Mother Earth, who sustains and governs us, and who produces varied fruits with colored flowers and herbs.”41

In this Canticle of Brother Sun,42 Francis addresses all the creatures as his brothers and sisters, and the Earth he qualifies as mother. He does not call them “gods” as the nature worshippers used to do. Neither does he measure them with the scientific yardstick and categorize them accordingly. While natureworshippers give undue importance to the creatures and even worship them, scientific men often destroy the beauty of nature (water, fire, wind, sun, moon, etc.) by handling them with the cold laws of chemistry, physics and mathematics. For Francis, creatures are neither “gods” nor “mere things.” They are his brothers and sisters: they are his friends and helpers. As a consequence they stand by him as guides in his spiritual life.43 With the creatures Francis praises the Lord, through the creatures he goes to the Lord and from the creatures he learns about the Lord. With the passage of time nature led Francis to yet a greater level of spiritual maturity. He learnt to perceive and encounter the very Creator in the creatures. The everyday experiences of banal life gained ever more a new dimension. Through the experiences gained in living with nature and in nature Francis attained wisdom. This wisdom opened his interior to discover that the creatures are not only “God’s handiwork”, but constitute the “ombra Dei”, the Divine shadow, that lead one directly to God. In fact nature is like the “Dance of God.” Though the dance itself is different from the 41

CantSol 3–9: Armstrong, Francis and Clare, 38–9; Esser, Die Opuscula,

129. The Canticle of Brother Sun is one of the celebrated works of Francis. It reveals to us the mystical heart of the Poverello, This Canticle has provided the inspiration for the composition of more than five hundred articles have been written in the twentieth century and about a dozen books have come out in the last 25 years. Cf. Armstrong, R., and I. Brady. Francis and Clare, The Complete Works, 37. New York, 1982. 43 Cf. Simsic, W. “The Earth, A Companion on the Spiritual Journey.” The Cord 37 (1987): 100–8. 42

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Dancer, it is inseparable from him. He who watches a dance and takes delight in the harmonious blending of movements and rhythm and perceives the symmetry, order and meaning in each and every gesture, cannot but appreciate the mastermind of the Dancer, who gives origin to all that. With the eyes of a poet, with the heart of a brother, and with the attitude of a mystic, Francis enjoyed nature or rather he enjoyed the “Lord of the Nature.” This is the background in which Francis shouts out “Praised be You, my Lord, with all your creatures.”44 Francis praises not the creatures but the Lord. He does not praise the “unknown God”, or a God in the abstract. He refers to his personal God—“My Lord.” The awareness of God’s transcendence disposes Francis to perceive and acknowledge that he is before the “Most High, Allpowerful, Good Lord.”45 But at the same time his intimate relationship that he already experienced with the same Lord, enabled him to recognize “My Lord” in his experience of this Transcendence. Francis praises the Lord in the company of the creatures, through the creatures, with the creatures and for the creatures. Nature thus served him as a guide in leading him to the discovery of “His Personal God” whose dynamic presence surrounded him everywhere. After his conversion the personal formation of Francis was like that of his heavenly patron John the Baptist. Though by birth a priest and by vocation a prophet, John the Baptist had neither a priestly formation nor a prophetic education. He was trained for his mission in the school of prayer and asceticism (cf. Matt. 3:1–4) at the solitary places of the desert. Francis of Assisi too did not have a seminary formation or a religious education in any of the then-existing monasteries. Francis’ fascination for solitary places remained with him not only during first years after his conversion but all throughout his life.46 Isolated and inaccessible sanctuaries CantSol 3: Armstrong, Francis and Clare, 38; Esser. Die Opuscula, 129. CantSol 1: Armstrong, Francis and Clare, 38; Esser, Die Opuscula, 128. Cf. Armstrong, R. St. Francis: Nature Mystic. The Derivation and Significance of the Nature Stories in the Franciscan Legend, 218–43. Berkeley, 1973. 46 Cf. 1 Cel 103: AnFr X, 80; Early Documents, Vol. I, 273; Habig, Omnibus, 318; Schmucki, O. “‘Mentis Silentium’: Le Programme 44 45

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like Carceri, La Verna, Cortona, Greccio, Monte Colombo, San Damiano perched on mountaintops or on the outskirts of human habitations, bear concrete testimony to the fact that Francis continued to frequent solitary places all throughout his life of conversion. At the same time, through his association with the people in the world, Francis continued to receive his on-going formation. Though he recognized a great formative value in his sojourning in the solitary places, he believed it to be partial and one-sided. His integral spiritual formation was achieved through the proper blending of the periods of “solitude” and “involvement in the world.” Moreover, he gave an extra stress to living shoulder to shoulder with people who were socially marginalized and were of little value in the eyes of the world. The formation of the interior man in him took place both in the secret places as well as in the market places. “They must rejoice when they live among people (who are considered to be) of little worth and who are looked down upon, among the poor and the powerless, the sick and the lepers, and the beggars by the wayside. And when it may be necessary, let them go for alms.”47

For Francis and his companions, life among the masses was something of more significance than a mere apostolate for the people. It was the context in which they themselves underwent their formation. By exposing themselves to the world of the people they believed to be entering into contact with the Lord himself, to be experiencing his guidance. The importance attached to living with the people comes into a clearer focus when it is seen that they did not have any other organized form formation to help them onward in their life of conversion. It was both the way of life and the school of formation for undertaking such a way of life.

contemplatif de l`ordre franciscain primitif.” Fidelis 69 (1982): 114–52. English translation in Greyfriars Review 4 (1990): 35–71. 47 RegNB IX, 2–3: Armstrong, Francis and Clare, 117; Esser, Die Opuscula, 385.

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Francis emphasized the fact that the Lord guided him at all times. This guidance he received from the Lord reached him through different means. He never showed the slightest reluctance to take recourse to others, asking them for counsel and guidance. In the guidance he received from others he saw the direct operation of the guiding hand of God. Therefore he happily sought help from people in discerning God’s will for him. He himself went to Rome to submit the Rule to the Pope;48 it was also a gesture of his humble acceptance of the guidance from the ecclesiastical authorities. Francis insisted on being assigned a cardinal protector in order to be officially guided so that he and his brothers would not deviate from the right path.49 By way of conclusion, it may be affirmed that Francis was always aware that the Lord guided him: he experienced this Divine guidance through, persons, experiences, events the Word of God and nature. All these served as God’s agents in imparting to Francis a spiritual formation and guidance.

LTrSoc 46: AFH 67 (1974): 124; Early Documents, Vol. II, 95; Habig, Omnibus, 932: “Therefore he...said to others ‘I see. Brothers, that God in his mercy means to increase our company: let us therefore go to our holy Mother the Roman Church and lay before the Supreme Pontiff what our Lord has begun to work through us; so that with his consent and direction we may continue what we have undertaken.’” Cf. also Test 15: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 155; 1 Cel 32–33; 2 Cel 16–17; LMaior 8–10: AnFr X, 25–7, 140–1, 569– 571; Early Documents, Vol. I, 210–2; Vol. II, 254–6; 547–9; Habig, Omnibus, 254–6, 376–8, 650–3. 49 RegB XII, 3–4: Esser, Die Opuscula, 371; Armstrong, Francis and Clare, 145: “In addition, I command the ministers through obedience to petition the Lord Pope for one of the cardinals of the holy Roman Church, who would be the governor, protector, and corrector of this fraternity, so that, always submissive and prostrate at the feet of the same holy Church, and steadfast in the Catholic faith, we may observe the poverty and the humility and the holy Gospel (cf. Col. 1:23) of our Lord Jesus Christ which we have firmly promised.” Cf. also 2 Cel 25: AnFr X, 145–6; Early Documents, Vol. II, 261–2; Habig, Omnibus, 383–4. 48

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CHAPTER FOUR: FRANCIS AS SPIRITUAL DIRECTOR Large sections of the populace of diverse walks of life and cultural and social provenance used to congregate around Francis of Assisi.1 But it was with complete puzzlement that some persons viewed this phenomenon. Friar Masseo’s query was characteristic of these skeptics.2 However, they must not have been far out if they ever had told Francis, “you are not a noble man”, “you are not a handsome man” and “you do not have great learning or wisdom.” The people who approached Francis could not have been materialistically motivated, as he was not in a position to provide for their corporeal needs. It was his life-style and well-disposition that had provided the fascination for them. They were seeking precisely his guidance and direction and they looked up to him as a spiritual guide.3

I. BENEFICIARIES A study of the people, who drew near to him for assistance, helps to explain also kind of help he was rendering them. For

1 Cel 36–37: AInFr X, p. 29–30; Early Documents, Vol. I, 214–7; Habig, Omnibus, 259–60. Cf. also Pazzelli, R. San Francesco e il Terz’Ordine. Il movimmento penitenziale pre-francescano efrancescano, 185–9. Padova, 1982. 2 Actus 10: Sabatier, P., ed. Actus Beati Francisci et sociorum ejus, 40. Paris, 1902; Early Documents, Vol. III, 583; Habig, Omnibus, 1322–3. 3 LTrSoc 54: AFH 67 (1974): 129; Early Documents, Vol. II, 99; Habig, Omnibus, 937. Cf. also Padovese, L. “Francesco d’Assisi, Maestro di vita spirituale.” L ‘Italia Francescana 55 (1980): 449–64. 1

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convenience, these beneficiaries are grouped together into three categories. 1. His Friars First and foremost, his own friars were the beneficiaries from his spiritual guidance.4 Francis had been going out of his way to live a life conformable to the divine inspirations he believed he had been receiving. Drawn by this genuineness of life, Bernard of Quintavalle sought Francis out and requested his guidance.5 Within a short time there came into being a small circle of like-minded persons6 who spontaneously accepted his ideas and ideals as well as his spiritual leadership. When the strength of the group reached twelve, Francis formulated a “propositum vitae” for his little fraternity and got it approved by Pope Innocent III.7 Thus began his religious Order and Francis as its mentor gave the top priority to the formation of its members. Thomas of Celano sums up in a few words the impact created by the system of formation that Francis had been imparting to his friars. “Among them there was no envy, no malice, no rancor, no mocking, no suspicion, no bitterness. Instead, there was great harmony, constant calm, thanksgiving, and songs of praise.

1 Cel 38–41: AnFr X, 30–3; Early Documents, Vol. I, 217–20; Habig, Omnibus, 260–3. After enumerating the good qualities of Francis and his companions Thomas of Celano concludes “These are the lessons by which the devoted father instructed his new sons not so much in words and speech but in deed and truth.” 5 Cf. LTrSoc 27–28: AFH 67 (1974): 110–1; Early Documents, Vol. II, 85; Habig, Omnibus, 916–7; 2 Cel 15: AnFr X, 139–40; Early Documents, Vol. II, 253–4; Habig, Omnibus, 374–5. 6 Test 14: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 154: “And after the Lord gave me brothers,” Cf. also 1 Cel 24–25: AnFr X, 20– 22; Early Documents, Vol. I, 203–4; Habig, Omnibus, 248–9. 7 Test 15: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 155: “And I had this written down simply and in a few words and the Lord Pope confirmed it for me.” Cf. also 1 Cel 32–33: AnFr X, 25–7; Early Documents, Vol. I, 210–3; Habig, Omnibus, 254–5. 4

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These are the lessons by which the devoted father instructed his sons not so much in words and speech but in deed and truth.”8

Francis, thus, guided his brothers by word and example. In his concrete life he tried to be a “Forma Minorum.”9 For his first companions, Francis appeared as the “model” to be imitated and the “rule” to be followed.10 His writings illustrate how a thorough guidance and formation through different means used to be given to his friars; as such one could speak of the friars as being the first beneficiaries of his spiritual guidance. Among his different writings, the Earlier Rule (Regula non bullata),11 the Later Rule (Regula bullata)12 and the Rule for Hermitages (Regula pro eremitoriis data)13 were intended exclusively for his followers. This is amply evident from their very texts themselves. Francis himself asked his followers to imbibe the real spirit that permeates them. He eagerly desired that his friars personally absorb into themselves the “tenor and sense” of the Rule. The friars were expected to regularly apply themselves to the study of the particular 1 Cel 41: Early Documents, Vol. I, 220; Habig, Omnibus, 263; AnFr X, 32–3. 9 This expression is from the antiphon “Salve, sancte Pater” attributed to Cardinal Tommaso da Capua, in AnFr X, 387. 10 Cf. Hardick, L. “Storia delta Regola e sua osservama agli inizi dell’Ordine minoritico.” In AA.VV. Intoriduzione alia Regola francescana, 1– 74. Milano, 1969. 11 Cf. Esser, Die Opuscula, 377–402; Armstrong, Francis and Clare, 108– 135; Esser, K. Textkritische Untersuchungen zurRegula non bullata. Grottaferrata, 1974; Flood, D. Die Regula non bullata der Minderbrilder. Wer, 1967; Schmucki, O. Le scriti legislativi di San Francesco, in Approccio storico-critico alle Fonti Francescane, 73–98. Roma, 1979; Dozzi, D. Il Vangelo nella Regola non bollata di Francesco d’Assisi. Roma, 1989. 12 Cf. Esser, Die Opuscula, 366–70; Armstrong, Francis and Clare, 137– 145; Conti, M. Lettura biblica della Regola francescana. Roma, 1977; Rocca, G. La regola del Frati Minori. Assisi, 1987; Quaglia, A. La Regola francescana. Letttura storico-esegetica. Assisi, 1987. 13 Cf. Esser, Die Opuscula, 409–10; Armstrong, Francis and Clare, 147– 148. 8

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spirituality as expressed in his Words and to live up to his teachings and to love and cherish them deeply.14 The Testament15 that Francis wrote when he was drawing close to the end of his life was also directed to his brothers. Francis himself specified the function of the Testament in the life of the Order. “And let the brothers not say: This is another Rule; because this is a remembrance, an admonition, an exhortation, and my testament, which I, little Brother Francis, prepare for all of you, my blessed brothers, so that we may observe in a more Catholic manner the Rule which we have promised to the Lord.”16

There is a collection of twenty-eight Admonitions,17 all originating from this great saint of Assisi. Their authenticity has been established beyond doubt18 and it has been suggested that this collection was originally addressed to the assemblies of friars, as the

RegNB XXIV 1–3: Esser, Die Opuscula, 401–2; Armstrong, Francis and Clare, 134: “In the name of the Lord! I ask all the brothers to learn the tenor and sense of these things which have been written in this life for the salvation of our souls, and to call them frequently to mind. And I ask God that He Who is All-powerful, Three and One, bless all those who teach, learn, retain, remember, and put into practice all these things, each time they repeat and perform what has been written here for the salvation of our soul, and, kissing their feet to love deeply, to guard and cherish (them).” 15 Cf. Esser, Die Opuscula, 438–44; Armstrong, Francis and Clare, 154– 156. 16 Test 34: Armstrong, Francis and Clare, 156; Esser, Die Opuscula, 443. 17 Cf. Ibid., 65–121; Armstrong, Francis and Clare, 25–36; Esser, K. Le ammonizioni di san Francesco. Roma, 41982; Hardick, L. Ennahnungen des heiligen Franziskus van Assisi. Werl/Westf, 1981. 18 Cf. Esser, Die Opuscula, 65–8. 14

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Pentecostal Chapter or other gatherings.19 The friars have drawn much benefit from these “golden sayings” of their founder.20 Francis was at his best both in thought and style in the composition of the Praises and Prayers.21 Francis was a lover of music and poetry. In moments of ecstasy and exuberance of spirits he used to give vent to his feelings in poetic expressions. For example, after the spectacular scene in the bishop’s palace he is shown as wandering through the solitude of woods, “singing praises to the Lord.”22 Many of the things to which he alludes in his writings find their corresponding resonance in the biographical accounts as well.23 The main extant Praises and Prayers set down in writing by Francis are the following:- 1) The Salutations of the Virtues (Salutatio Virtutum),24 2) The Salutation of the Blessed Virgin Mary (Salutatio beatae Mariae Virginis),25 3) The Praises To Be Said at All Hours (Laudes ad omnes horas),26 4) The Exhortation to the Praise of God (Exhortatio ad

Cf. Conti, M. “Il genere letterario delle Ammonizoni.” Antonianum 54 (1979): 10–30; idem. Ammonizione, in Dizionario Francescano, 25–54. Padova, 1983. 20 Sstudies on Admonitions have shed a lot of light on the personality and spirituality of Francis. Cf. Brunette, P. Essai d’analyse symbolique des Admonitions de Francois d’Assise. Montreal, 1989; Armstrong, R. “Prophetic Implications of the Admonitions.” Laurentianum 26 (1985): 396–464. 21 Cf. Paolazzi, C. Lettura degli scritti di Francesco d’Assisi, 31–108. Milano, 1987. 22 1 Cel 16: Early Documents, Vol. I, 194; Habig, Omnibus, 242; AnFr X, 15. 23 LTrSoc 21, 33: AFH 67 (1974): 106, 114; Early Documents, Vol. II, 258–9, 268; Habig, Omnibus, 911, 920. Cf. also 2 Cel 214: AnFr X, 253– 254; Early Documents, Vol. II, 385–6; Habig, Omnibus, 534. 24 SalVir: Esser, Die Opuscula, 427–8; Armstrong, Francis and Clare, 151–2. 25 SalBMV: Esser, Die Opuscula, 418; Armstrong, Francis and Clare, 149–50. 26 LaudHor: Esser, Die Opuscula, 319–21; Armstrong, Francis and Clare, 101–2. 19

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Laudem Dei)27 and 5) The Parchment Given to Brother Leo (Laudes Dei Altissimi)28 (in Latin). He is also the composer of the following two canticles: 1) The Canticle of Brother Sun (Cantico di frate Sole),29 2) The Canticle of Exhortation to Saint Clare and Her Sisters (Cantico di esortazione per le Povere Dame di San Damiano)30 (in vernacular). Certain forms of prayer owe their origin to his penmanship: 1) The Prayer Before the Crucifix (Oratio ante cruciftxum dicta),31 2) The Prayer Inspired by the Our Father (Exposifio in Pater noster)32 and 3) The Office of the Passion (Officium passionis Domini)33 (Prayers in prose). Though these compositions command a universal appeal, it goes without saying that his brothers made the fullest use of them for their personal and community prayers. These prayers, praises and canticles were most effective in transmitting the charism and spirit of Francis to his followers. They served as the vehicle for communicating a set of human and spiritual values for the forming of the religious identity of his brothers.34 It is easy to identify the beneficiaries of the letters of the Poverello of Assisi. Francis wrote circular letters and personal letters to the friars. His circular to the entire Order begins in the following manner,

27

ExhLD: Esser, Die Opuscula, 282–3; Armstrong, Francis and Clare,

42–3. LaudDei: Esser, Die Opuscula, 142; Armstrong, Francis and Clare, 99–100. 29 CantSol: Esser, Die Opuscula, 128–9; Armstrong, Francis and Clare, 38–39. 30 VerbExh: Eser, Die Opuscula, 479–80; Armstrong, Francis and Clare, 40–1. 31 OrCruc: Esser, Die Opuscula, 356; Armstrong, Francis and Clare, 103. 32 ExPat: Esser, Die Opuscula, 292–3; Armstrong, Francis and Clare, 104–6. 33 OffPass: Esser, Die Opuscula, 338–51; Armstrong, Francis and Clare, 80–98. 34 A detailed study on these compositions is carried out in the next chapter. 28

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“To all the reverend and much beloved brothers; to Brother A., the Minister General of the Order of Friars Minor, its lord, and to the other ministers general who will come after him; to all ministers, custodians, and priests of this same brotherhood (who are) humble in Christ; and to all the simple and obedient brothers, from first to last.”35

While writing these circular, Francis had in mind all his brothers—young and old, literate and illiterate, clerics and lay brothers, ministers and subjects. Each and every brother of his Order, including the ones who were yet to join it, was intended to be the beneficiary of this letters. “I, Brother Francis, ... say through the Lord Jesus Christ to Brother H., the Minister of our entire Order, and to all the ministers general who will come after him, and to the other custodians and guardians of the brothers, who are and who will be......”36

Francis begins with more or less the same words his letters to the custodians of his Order, “To all custodians of the Friars Minor to whom this letter is sent.”37 Through these letters he imparted clear and practical points of guidance to the superiors. In this manner the Poverello really succeeded to inspire and communicate “a shared vision and mission” to the entire leadership cadre of the Order. Francis was never tired of giving directions especially to the ministers. Through them he wanted to give guidance and direction to the whole Order. “The brothers who are the ministers and servants of the other brothers should visit and admonish their brothers and humbly

EpOrd 2: Ibid., 55–6; Esser, Die Opuscula, 259. EpOrd 47: Armstrong, Francis and Clare, 60; Esser, Die Opuscula, 263. 37 EpCust 11: Armstrong, Francis and Clare, 52; Esser, Die Opuscula, 170. Cf. also EpCust 11 1: Ibid., 174; Armstrong, Francis and Clare, 54. 35 36

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Francis did not restrict himself to giving general guidance and norms to groups of friars or to the brothers at large. He also used to give guidance to individual friars. The letter allowing Anthony of Padua to teach theology,39 the personal letter to Brother Leo40 and a letter to a minister41 demonstrate how Francis intervened personally to guide his brothers individually, as and when the situation demanded it. The biographers of Francis speak at length about the keen interest he had in his brothers.42 His interest in the friars in general was complimented by his concern for each one.43 2. Clare and Companions There existed between Francis and Clare a very personal and special relationship. One helped the other and a bond of mutual esteem and love came into vogue between them. But at the same time Francis did give precise norms and directions to Clare and her companions. Though one cannot determine with exactitude the precise time when Clare started to receive spiritual guidance from RegB X 1: Ibid., 143; Esser, Die Opuscula, 370. Cf. also RegNB IV 1– 2; Test 35–38; Ibid., 380, 443–4; Armstrong, Francis and Clare, 122, 156. 39 Cf. EpAnt: Esser, Die Opuscula, 153; Armstrong, Francis and Clare, 79. 40 Cf. EpLeo: Esser, Die Opuscula, 222; Armstrong, Francis and Clare, 47–8. 41 Cf. EpMin: Esser, Die Opuscula, 232–3; Armstrong, Francis and Clare, 74–6. 42 1 Cel 51: AnFr X, 39–40; Early Documents, Vol. I, 227; Habig, Omnibus, 271–2: “Asking carefully and in detail about all their doings, he was always moved by a wholesome curiosity about those in his charge. If he found something inappropriate was done, he did not leave it unpunished. He first discerned any spiritual vices. Then he judged those of the body, and finally uprooted any occasions that might open the way to sin.” Cf. also 1 Cel 57; 2 Cel 40,80; LMaior II, 1; VII, 3: AnFr X, 43–44, 156, 178–179, 577, 588; Early Documents, Vol. I, 231, Vol. II 273, 299–300, 401–2, 578–9; Habig, Omnibus, 276, 377, 429, 640, 681. 43 Cf. Lehmann, L. “Der Mensch Franziskus im Licht seiner Briefe.” Wissenschaft und Weisheit 46 (1983): 108–38. 38

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Francis, their biographers are unanimous in affirming that Clare used to visit Francis often to get his help.44 Clare took pride in acknowledging what Francis had been and had done for her and her companions.45 According to Clare, Francis was to her and her sisters what he was to his own brothers. “When the blessed Francis saw, however, that, although we were physically weak and frail, .... he greatly rejoiced in the Lord. And moved by compassion for us, he bound himself, both through himself and through his Order, to always have the same loving care and special solicitude for us as for his own brothers.”46

Francis did not limit himself merely to making only promises in this regard. While he was alive he took care of the sisters as if caring for a little plant.47 Clare introduces herself also as “the little plant”48 of the poor man of Assisi. She openly recognized him as their “founder, planter, and helper”49 in the new way of life. There are profuse references in Clare’s writings to the role played by Cf. Moorman, J. A History of the Franciscan Order: From its origins to the year 1517, 32–3. Oxford, 1968. 45 TestCl 5: Becker, Ecrits, 166; Armstrong, Clare, 54–5: “The Son of God has been made for us the Way (cf. John 14:6), which our blessed father Francis, His true lover and imitator, has shown and taught us by word and example.” 46 TestCl 27–29: Ibid., 56; Becker, Ecrits, 170, 172. 47 TestCl 49: Becker, Ecrits, 176; Armstrong, Clare, 57: “who while he was living was always solicitous in word and in deed to cherish and take care of us, his plant.” 48 TestCl 37: Becker, Ecrit, 174; Armstrong, Clare, 57: “Therefore, I, Clare, the handmaid of Christ and of the Poor Sisters of the Monastery of San Damiano, although unworthy and the little plant of the holy father, consider together with my sisters so lofty a profession and the command of such a father.” 49 TestCl 48: Becker, Ecrits, 176; Armstrong, Clare, 57: “And as the Lord gave us our most blessed father Francis as a founder, planter, and helper in the service of Christ and in those things we have promised to God and to our blessed father.” 44

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Francis in giving a religious formation to her sisters. She assigns most significant and complimentary attributes to Francis in alluding to the direction and guidance given to them. “Our holy Father Francis, who was our pillar (of strength) and, after God, our one consolation and support.”50 Clare specifies in her Testament the real purpose of their relationship with Francis and his brothers. It was “that they may always help us to progress in serving God more perfectly and, above all, to observe more perfectly most holy poverty.”51 Francis gave Clare and her sisters’ spiritual guidance in word and in deed.52 The phrase “in deed” means that the Poverello in his total personality as a man of God influenced the sisters through his “being” and “doing.” It must have taken different forms, including a “holy presence”,53 fraternal corrections and even animated confrontations. His guidance through “words” could have been subjected to study in depth, had his letters to Clare and to her companions been available today. Clare in her Testament says that Francis left them many of his writings.54 It looks rather strange that none of these letters has left behind any trace except their being mentioned in Clare’s Testament.55 Perhaps one needs to interpret the words of Clare, “he gave us also many writings” (sed plura scripta nobis tradidit), to mean not only letters but also all the forms of guidance that he

TestCl 38: Ibid., 57; Becker, Ecrits, 174. TestCl 51: Ibid., 57–8; Becker, Ecrits, 176–8. 52 Cf. TestCl 48–49: Becker, Ecrits, 176; Armstrong, Clare, 57. 53 Writing about the Spiritual Guidance P. Charles Bernard, in his book on spiritual direction, points out the validity of such a personal presence. Cf. Bernard, C. L’Aiuto spirituale personate, 9. Roma, 1985. 54 TestCl 34: Becker, Ecrits, 172; Armstrong, Clare, 56: “While he was living, he was not content to encourage us with many words and examples to the love of holy poverty and its observance, but he gave us many writings that, after his death, we would in no way turn away from it.” 55 Cf. Lehmann, L. “Der Mensch Franziskus im Licht seiner Briefe.” Wissenschaft und Weisheit, 46 (1983): 113; Grau, E. Leben und Schriften der hl. Klara von Assisi, 111. Werl, 1976. 50 51

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gave them in writing. The influence of Francis’ writings on Clare’s spirituality is very evident from her own writings themselves.56 Four of Francis’ writings (not letters) are directly addressed to Clare and her sisters. They are The Form of Life Given to Saint Clare and Her Sisters (Forma vivendi s. Clarae data),57 The Canticle of Exhortation to Saint Clare and Her Sisters (Verba Exhonationis “Audite Poverelle”),58 The Last Will Written for Saint Clare and Her Sisters (Ultima volumas s. Clarae scripta),59 and The Blessing Sent to Saint Clare and Her Sisters (Benedictio s. Clarae et eius sororibus in scriptis missa).60 In the introduction to the writings of Clare, R. Armstrong and I. Brady say: “... the few writings of Saint Clare are eloquent reminders to everyone who is curious about her place in the Franciscan heritage of her total commitment to its ideals ... The Rule alone is a marvellous expression of Clare’s dedication to the vision of Saint Francis ... The Rule of St. Clare is clearly based on the teaching and example of the Seraphic Father... Many passages of the Rule, Clare quotes directly from the Rule of the Friars Minor approved by the papal bull Solet a annuere”: Armstrong, Francis and Clare, 174. 57 FormViv: Esser, Die Opuscula, 298; Armstrong, Francis and Clare, 44– 45: “Since by divine inspiration you have made yourselves daughters and servants of the most high King, the heavenly Father, and have taken the Holy Spirit as your spouse, choosing to live according to the perfection of the holy Gospel, I resolve and promise for myself and for my brothers always to have that same loving care and special solicitude for you as (I have) for them. 58 VerbExh: Esser, Die Opuscula, 479–80; Armstrong, Francis and Clare, 40–1: “Listen, little poor ones called by the Lord, who have come together from many parts and provinces: Live always in truth, that you may die in obedience. Do not look at the life outside, for that of the Spirit is better. I beg you through great love, to use with discretion the alms which the Lord gives you. Those who are weighed down by sickness and the others who are wearied because of them, all of you: bear it in peace. For you will sell this fatigue at a very high price and each one (of you) will be crowned queen in heaven with the Virgin Mary.” 59 UltVol: Esser, Die Opuscula, 449; Armstrong, Francis and Clare, 46: “I, brother Francis, the little one, wish to follow the life and poverty of our most high Lord Jesus Christ and of His most holy mother and to persevere in this until the end; and I ask and counsel you, my ladies, to 56

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Through supportive and encouraging means Francis led Clare and her sisters to an authentic way of religious living. The Poor Lady of San Damiano fondly treasured his words and accepted wholeheartedly his guidance and direction. Thus they also became legitimate participants in the charism of Francis of Assisi. 3. Other Beneficiaries Following his conversion, Francis started a life of penance, remaining more or less within the framework of the then-existing penitential movements of the day.61 Later he was led to live the life of a “wandering preacher” and he considered “preaching” as his God-given mission. This itinerant preacher travelled far and wide, preaching “peace and penance”; he even crossed the seas and carried out his preaching ministry. But by 1221 it became virtually unable for him to undertake any more of these preaching campaigns because of a general debilitation of his body and ill health.62 The discomfort and the agonizing pain arising from his stigmata (from 1224 onwards)63 and his partial blindness made him withdraw completely from his preaching itinerancy. Yet these deterring factors could not just arrest his apostolic zeal. Francis continued to reach out to people through his writings. live always in this most holy life and in poverty. And keep most careful watch that you never depart from this by reason of the teaching or advice of any one.” 60 BenCl: Esser, Die Opuscula, 453; Armstong, Francis and Clare, 160: “To console her (Saint Francis) sent her in writing his blessing and likewise absolved her from any failure if she had committed any against his orders and wishes and the commands and wishes of the Son of God.” 61 Cf. Manselli, R. San Francesco d’Assisi, 42–53. Roma, 1981. 62 EpFid 11 3: Esser, Die Opuscula, 208; Armstrong, Francis and Clare, 67: “Since I cannot visit each one of you in person because of the infirmity and weakness of my body;” 1 Cel 97: AnFr X, 74; Habig, Omnibus, 311: “During the course of this same period of time Francis’ body began to be burdened with various and more serious sicknesses than before.” 63 Cf.1 Cel 94, 95: AnFr X, 72–3; Early Documents, Vol. I, 263–5; Habig, Omnibus, 308–10.

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He was provided with the assistance of a secretary. He did not confine himself to those who had formally accepted his way of life. He, as it were, opened his arms wide to embrace within his apostolic clasp the whole world. He wrote, “To all Christian religious, clergy and laity, men and women, and to all who live in the whole world, Brother Francis etc.”64

Francis ardently longed to address directly his message of “peace and penance” to men and women of all state of life everywhere in the world. In this sense it would not be an exaggeration to say that his spiritual guidance was oriented to the whole world. He did not exclude anyone from his loving embrace. From Francis’ letter to the Rulers of the People it becomes still plainer that non-Christians were also included within the ambit of his beneficiaries: “To all mayors and consuls, magistrates and rulers throughout the world, and to everyone who may receive these letters: Brother Francis, your little and despicable servant in the Lord God, sends (his) wishes of health and peace to all of you.”65

The poor man of Assisi had no other motive for approaching all men and women collectively and individually than for offering them spiritual assistance. He wished to remind them of their dignity as children of God and to encourage them to live up to their calling. He reveals himself in his simple and straightforward style to his spiritual “clients.” “Since I am the servant of all, I am obliged to serve all and to administer to them the fragrant words of my Lord. Therefore, on reflecting that, since I cannot visit each one of you in person because of the infirmity and weakness of my body, I have proposed to set before you in this present letter and message the words of our Lord Jesus Christ, Who is the Word

64 65

EpFid II 1: Armstrong, Francis and Clare, 67; Esser, Die Opuscula, 67. EpRect 1: Armstrong, Francis and Clare, 77; Esser, Die Opuscula, 274.

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SPIRITUAL FORMATION AND GUIDANCE of the Father, and the words of the Holy Spirit, which are spirit and life (John 6:64).”66

Among the ten letters that are today extant in their entirety, the First and Second Version of the Letter to the Faithful (Epistola ad fideles I)67 and (Epistola ad fideles II),68 A Letter to the Clergy (Epistola ad clericos)69 (there are two forms) and A Letter to the Rulers of the People (Epistola ad populorum rectores),70 are valuable documents which serve in identifying the beneficiaries of his spiritual guidance outside the Franciscan ambient. These, moreover, point to the fraternal care and concern that Francis had for all these categories of people.71

EpFidII 2–3: Armstrong, Francis and Clare, 67; Esser, Die Opuscula, 207–8. 67 EpFid I: Ibid., 178–9; Armstrong, Francis and Clare, 63–5: “All those who love the Lord with their whole heart, with their whole soul and mind, with their whole strength (cf. Mk 12:30) and love their neighbours as themselves (cf. Matt. 22:39) and hate their bodies with their vices and sins, and receive the Body and Blood of our Lord Jesus Christ, and produce worthy fruits of penance.” 68 EpFidII: Esser, Die Opuscula, 207–13; Armstrong, Francis and Clare, 67–73: “In the name of the Father and of the Son and of the Holy Spirit. Amen. To all Christian religious: clergy and laity, men and women, and to all who live in the whole world. Brother Francis, their servant and subject, (offers) homage and reverence, true peace from heaven and sincere love in the Lord ....” 69 EpCler: Esser, Die Opuscula, 163–5; Armstrong, Francis and Clare, 49– 51: “All of us who are clerics should be aware of the great sin and ignorance which some people have toward the most holy Body and Blood of our Lord Jesus Christ and His most holy written words which consecrate (His) Body....” 70 EpRect: Esser, Die Opuscula, 274–5; Armstrong, Francis and Clare, 77– 78: “To all mayors and consuls, magistrates and rulers throughout the world, and to everyone who may receive these letters: Brother Francis, your little and despicable servant in the Lord God, sends (his) wishes of health and peace to all of you....” 71 Political leaders—Epistola ad populorum rectores, Spiritual leaders of Christians—Epistola ad clericos. Common people—Epistola ad fideles I & II. 66

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What appears as a striking feature of these letters is the fact that Francis writes to the aforesaid categories of people without being asked or invited. It was all on his own personal initiative. Though this does not appear to be very much in keeping with the accepted professional norms of spiritual guidance, it was not contrary to them. Francis was merely offering spiritual guidance to one and all without any exception; he was not forcing it on any one. He had before his eyes the pattern of God’s own ways as made manifest in the public ministry of Jesus, who moved through towns and villages preaching the message of salvation to all. He was like the sower who was sowing seeds without paying any heed to the nature of the place where they fell. Jesus preached the Good News of Salvation to all, offering everyone the opportunity of entering into God’s Kingdom. Francis’ drawing near to people in a respectful but cordial manner through his writings was the expression of his universal openness, without in the least imposing himself on anyone. In his letter to the civil authorities he writes, “I beg you, therefore, with all possible respect.”72 The same attitude is manifested in a clearer tone in the second version of his Letter to the Faithful.73 Francis was aware that some of his beneficiaries of spiritual guidance were illiterate. They could neither read nor write. If he had been speaking to them he could have been selective in the choice and use of words in order to make himself understood by them too. But when the guidance had to be communicated in writing he had to invent his own way for reaching out also to those who were incapable reading. “In the love which is God (cf. 1 John 4:16), we beg all those whom these letters reach to accept with kindness and a divine love the fragrant word of our Lord Jesus Christ which are written above. And those who do not know how to read should have them read to them frequently.”74 EpRect 3: Ibid., 77; Esser, Die Opuscula, 275. Cf. EpFid II 87: Ibid., 213; Armstrong, Francis and Clare, 73. 74 EpFid I 19–20: Ibid., 65; Esser, Die Opuscula, 180. 72 73

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Francis used to consider himself an insignificant and worthless person and made no secret of it. However, he himself asked his beneficiaries to give great value to the guidance that reached them through his writings. He was like an unworthy instrument chosen to carry out a most noble function. “And since they are spirit and life (John 6:64), they should preserve them together with (their) holy manner of working even to the end.”75 It was not enough that the beneficiaries of his guidance remained faithful to his teaching and followed steadfastly his guidance. They were, on the other hand, supposed to make copies of the letters, propagate them and make them accessible to as many as possible. Referring to the letter to the civil authorities Francis writes to the custodians, “Make many copies of the other letter containing an invitation to proclaim the praises of God among the peoples and in the piazzas which I am sending to you to give to mayors, consuls, and rulers. And propagate them with great diligence among those to whom they should be given”76

Francis promised a special blessing from the Lord to those who co-operate with him in carrying out his mission of spreading to every nook and corner of the world his guidance. Making copies of his writings and circulating them far and wide was the way of making them available to the future generations also. This is what he says at the end of his Letter of the Clergy, “Those who make copies of this writing so that it may be better observed should know that they will be blessed by the Lord God.”77 Francis saw the recipients of his direction and guidance not merely in those of his generation or in those who lived in his close proximity. He believed himself to have been sent forth into the wide world and be the instrument for communicating the message of salvation for the humankind of all places and of all times. So the 75

EpFid I II, 21: Armstrong, Francis and Clare, 65; Esser, Die Opuscula,

180. 76

EpCust II 6–7: Armstrong, Francis and Clare, 54; Esser, Die Opuscula,

174. 77

EpCler 15: Armstrong, Francis and Clare, 51; Esser, Die Opuscula, 165.

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beneficiaries of his spiritual guidance were not only the contemporaries of his. He addressed himself to the future generations also. He saw himself as one sent out on a mission to everyone of every era.78 This was no hollow wish or empty dream of an idealist. Francis had the vision of an insightful realist. He recognized in the flourishing growth in the number of his followers a concrete extension of his own mission that would overpass the limits of time and space. His writings would live on through the friars of his as well as through the instrumentality of the many beneficiaries of his. This is what he meant when Francis earnestly begged, “the Minister General ... all the ministers general who will come after him ... the custodians and guardians ... who are and who will be, that they should have this writing with them, put it into practice, and carefully preserve it. And I beg them to guard carefully those things which are written in it and to have them observed diligently according to the pleasure of the all powerful God, now and always, as long as the world continues to be.”79 Francis did not keep out anyone from the range of his guidance and direction. Those Christians who desired to live their life of faith in a more authentic manner found in his writings a personal and direct appeal in them. That was the style of Francis in guiding people. He gave special attention to the religious, priests and leaders of the Church and society. But the privileged beneficiaries of his spiritual guidance were those who shared his charism.

II. HIS QUALITIES AS GUIDE Classical spirituality points to knowledge, experience and holiness as the three indispensable requisites of a good spiritual guide. Francis de Sales says that a spiritual guide should be a man of charity, knowledge and prudence. Teresa of Avila preferred a Cf. Lehmann, L. “Der Mensch Franziskus im Licht seiner Briefe.” Wissenschft und Weisheit 46 (1983): 117–9. 79 EpOrd 47–48: Armstrong, Francis and Clare, 60; Esser, Die Opuscula, 263. 78

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director with circumspection, intelligence, and experience. Commenting on the Roman Ritual for confessors Gerard Kelly holds that a spiritual director should have knowledge, prudence, holiness and a sense of secrecy.80 Here it is not intended to prove how far these interior dispositions were realized in Francis of Assisi. This is, on the other hand, an attempt to pick out the main qualities that come into clear evidence in the manner in which Francis of Assisi carried out his guidance of persons. 1. A Sense of Mission Francis of Assisi was not a spiritual guide by profession or by choice. But he was one by mission. In no way Francis claimed himself to be a good guide. He always reiterated his conviction that because of his unworthiness and inability, he could not be of much use to others. He had referred to himself as being “ignorans et idiota” and identified himself with the fallen human race and accepted to be a “wounded person.”81 His humility would never allow him to formally assume the office of a spiritual guide. In unmistakable terms Francis used to make known what he sincerely thought of himself; he used to present himself as, “Brother Francis, your servant and little one in the Lord God”,82 “Brother Francis least of the servants of God”,83 “Brother Francis, a worthless and weak man, your very little servant (sends) his greetings in Him Who redeemed us”, “I Brother Francis, a useless man and unworthy creature of the Lord God’,84 “Brother Francis, your little and despicable servant in the Lord God”,85 “Brother Francis their servant and subject, (offers) homage and reverence, Cf. Kelly, G. Guidance for Religious, 205–25. Maryland, 1961. RegNB XXIII 8: Esser, Die Opuscula, 100; Armstrong, Francis and Clare, 132: “He did and does every good thing for us (who are) miserable and wretched, rotten and foul-smelling, ungrateful and evil.” 82 EpCust I: Ibid., 52; Esser, Die Opuscula, 170. 83 EpCust II 1: Armstrong, Francis and Clare, 54; Esser, Die Qpuscula, 174. 84 EpOrd 2–3, 47: Armstrong, Francis and Clare, 55, 60; Esser, Die Opuscula, 259, 263. 85 EpRect 1: Armstrong, Francis and Clare, 77; Esser, Die Opuscula, 274. 80 81

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true peace from heaven and sincere love in the Lord.”86 What is to be underscored in the present context is that in these allusions to his personal unworthiness, Francis invariably sees himself in his relationship with the Lord (“in the Lord”, “of God”, “of the Lord God”, “in the Lord God”). Francis does not ascribe the reason for his assuming the role of a guide to any request or appeal originating from the part of some particular persons. It was not because others had sought his direction that he came forward to offer them his guidance. On many an occasion Francis is seen volunteering to give spiritual guidance to others unrequested. At times on his own initiative he reached out to completely unacquainted people and offered them his spiritual assistance. The awareness of his incompetence and inability in guiding others and the obvious indisposition of the people to avail them of any form of spiritual guidance just could not hold him back from carrying out his mission to others. He was thoroughly convinced that he had been called by God precisely for this task. It was the “mission” that he had received from above. The consciousness of this God-given mission was the unique driving force in the exercise of his ministry of offering guidance. “I am obliged to serve all and to administer to them the fragrant words of my Lord.”87 His burning desire to be available to all men of all times is forcibly expressed in Chapter XXIII of the Regula Non Bullata.88

EpFid 1: Armstrong, Francis and Clare, 67; Esser, Die Opuscula, 207. EpFid 11 2: Armstrong, Francis and Clare, 67; Esser, Die Opuscula, 207–208. 88 RebNB XXIII 7: Esser, Die Opuscula, 400; Armstrong, Francis and Clare, 132: “All of us lesser brothers... humbly ask and beg all ...: priests, deacons, subdeacons, acolytes, exorcists, lectors, porters, and all clerics, all religious men and women, all lay brothers and youths, the poor and the needy, kings and princes, workers and farmers, servants and masters, all virgins and continent and married women, all lay people, men and women, all children, adolescents, the young and old, the healthy and the sick, all the small and the great, all peoples, races, tribes, and tongues, all nations and all peoples everywhere on earth who are and who will be ....” 86 87

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Francis was ever cognizant of God’s guiding hand in his mission. It was God who was impelling him onward on his mission. “But as the Lord has granted me to speak and to write the Rule and these words simply and purely.”89 He acts as Christ’s ambassador and so does not at all offer spiritual guidance in his personal capacity. He is ever remindful of the Divine sanction that he believes is attached to his words and deeds. In this sense Francis remained always basically a “spiritual man”, a “man of God.” Like other spiritual guides Francis too had not come from God; he was sent by God for a special mission. His profound consciousness of being on the Divine mission is found reflected in his letters.90 2. Respectable towards Beneficiaries An attitude of respectable reverence constantly characterized the mission of Francis towards his fellowmen. Towards his friars too he conducted himself with a genuine humility. He addressed the friars of the Order as, “To all the reverend and much beloved brothers.”91 With great respect and esteem he wrote to them, “Kissing your feet and with all that love of which I am capable, I implore all of you brothers to show all the possible reverence and honour to the most holy Body and Blood of our Lord Jesus Christ.”92 It was because of this great respect that he had for his brothers that he called his followers “blessed brothers” and “beloved brothers.”93 In the Rule his respect for his brothers reaches its highest degree when he calls them “my most beloved Cf. also Matura, T. “Saint Francois et I’Eglise d’apres ses Ecrits.” Evangile aujourd’hui 101 (1979): 34. 89 Test 39: Armstrong, Francis and Clare, 156; Esser, Die Opuscula, 444. 90 Cf. Rotzetter, A. Die Funcktion der franziskanischen Bewegung in der Kirche. ’Eine pastoraltheologische Interpretation der grundlegenden franziskanishen Texte, 108. Schwyz, 1977. 91 EpOrd 2: Armstrong, Francis and Clare, 55; Esser, Die Opuscula, 259. 92 EpOrd 12: Armstrong, Francis and Clare, 56; Esser, Die Opuscula, 258. Cf. also RegNB XXIV 3: Ibid., 389; Armstrong, Francis and Clare, 134. 93 Test 34: Ibid., 156; Esser, Die Opuscula, 443. Cf. also RegNB XX 1: Ibid., 394; Armstrong, Francis and Clare, 125.

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brothers.”94 In every way he tried to be the “minor “and “the least of all” among his brothers. The guidance he gave to his brothers was also marked by this basic attitude of his. The words “reverend” and “beloved” were neither mere formal adjuncts nor just stylistic expressions for Francis. He did respect the individuality of his brothers. The experiences, views, ideas and capabilities of each of the brothers, were considered by Francis not as differences that had to be tackled but as sources of enrichment for the fraternity. Hence Francis solicited the collaboration of all where the common good of the community was concerned. For example, a minister who went to Francis for some help with regard to a question of conscience was in turn asked to co-operate in formulating the definitive Rule of the Order. “Keep this writing with you until (the Chapter of) Pentecost that it may be better observed, when you will be there with your brothers. And you will take care to add, with the help of God these things and all else which is lacking in the Rule.”95

Anthony of Padua wanted to know the mind of Francis with regard to teaching theology. In reply Francis not only calls him with the respectful word “my bishop”, but also expresses his full trust in his capacity to teach theology to the brothers in keeping with the spirit of the Rule.96 These examples point to the way Francis related himself to those brothers of his who turned to him for counsel. He was extremely courteous and respectful to them and positively showed his esteem for them by asking them fulfill important roles in the Order. Francis always nurtured a “loving care and special solicitude” for Clare and her companions. In dealing with them he was aware of their high dignity as religious women. He tells them, “You have made yourselves daughters and servants of the most high King, the heavenly Father, and have taken the Holy Spirit as your spouse, 94 95

RegB VI 4: Ibid., 141; Esser, Die Opuscula, 369. EpMin 21–22: Armstrong, Francis and Clare, 76; Esser, Die Opuscula,

233. 96

Cf. EpAnt 1–2: Ibid., 135; Armstrong, Francis and Clare, 79.

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choosing to live according to the perfection of the holy Gospel.”97 While guiding and giving them directions, he was conscious of the intrinsic dignity of the persons who were seeking his help. He told Clare’s sisters, “Each one (of you) will be crowned queen in heaven with the Virgin Mary.”98 He would not command them (though he could do it), but he preferred to request them. “I beg you with great love.”99 Francis was ever vigilant in reminding the clergy of their dignity, duties and responsibilities.100 But he was also determined to “fear, love and honor them”,101 because he regarded them as his “masters.”102 The Poverello of Assisi appealed to the rulers of the people to pause and reflect about the real values of life. He reminded them of the day of reckoning, the day of death. But this admonition of his came from a heart that was full of humility (“I beg you”); he takes into account their high position in society (“with all possible respect”). Even when he had to advise them firmly (“I firmly advise you”), he addresses them respectfully (“my lords”).103 His attitude of reverence extended to all men. The reverential attitude that he showed towards clergy and laity, men and women, Christians and non-Christians was one and the same.104 This attitude of giving each one “homage” and “reverence” made him an appealing spiritual guide. In both the versions of his Letter to the Faithful Francis speaks very highly of the blessedness of those who live in a life of penance and warns about the miserable end of those FormViv 1: Ibid., 44–5; Esser, Die Opuscula, 298. VerbExh 6: Ibid., 41; Esser, Die Opuscula, 480. 99 VerbExh: Armstrong, Francis and Clare, 41; Esser, Die Opuscula, 480. 100 Cf. EpCler: Ibid., 163–4; Armstrong, Francis and Clare, 49–51. 101 Test 8: Ibid., 154; Esser, Die Opuscula, 438. 102 Test 8–9: Armstrong, Francis and Clare, 154; Esser, Die Opuscula, 438. 103 Cf. EpRect: Ibid., 274–5; Armstrong, Francis and Clare, 77–8. 104 EpFid II 1: Esser, Die Opuscula, 207; Armstrong, Francis and Clare, 67: “To all Christian religious: clergy and laity, men and women, and to all who live in the whole world, Brother Francis, their servant and subject, (offers) homage and reverence.” 97 98

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who die in sin. But towards both these categories of people he shows the same attitude of respect. “I, Brother Francis, your little servant, ask and implore you in the love which is God (cf. 1 John 4:16) and with the desire to kiss your feet, to receive these words and others of our Lord Jesus Christ’.105 Because of this spontaneous reverential attitude of his, the persons who approached him were with ease able to create a “rapport” with him. His clients experienced great freedom to approach him and found in him a true “brother”, a “minor brother” who respected them and their individualities. As a consequence, they could place great trust in Francis their spiritual guide. Trust is the basis of the relationship that exists between the spiritual guide and the “client.”106 3. Empathetic towards One and All What made Francis a very good spiritual guide was his capacity to understand persons, their life-situations and problems. His writings show that he had an insightful character. He himself had gone through the agonizing experience of seeking out and following God’s will and this practical wisdom of his must have stood him in good stead in guiding others. He was aware of the pain of leaving behind ones near and dear ones and the accompanying anxiety about the very outcome of the choice made. He expressly directs the friars to receive the new candidates with “kindness.”107 He was able to understand why some of the young friars found it extremely burdensome to go about begging alms.108 He took special care to 105

EpFid II 87: Armstrong, Francis and Clare, 73; Esser, Die Opuscula,

213. Cf. G. Carlson, Spiritual Direction and Paschal Mystery, in Review for Religious, 33 (1974): 535. 107 Cf. RegNB II 1: Esser, Die Opuscula, 378; Armstrong, Francis and Clare, 110. 108 LegPer 51(3): Bigaroni, Compilatio, 114, 116; Habig, Omnibus, 979: “As soon as blessed Francis gathered a few brothers about him, he greatly rejoiced over their conversion and their amiable companionship which the Lord had given him. He had so much affection and respect for them that he did not send them out to beg: they would blush, he thought, if they 106

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motivate those who had to go begging with the examples set by Christ, the Blessed Virgin Mary and the disciples.109 Sinfulness, moral depravities and human frailties are part and parcel of man’s terrestrial existence. Francis was so conscious of this aspect of man’s life that he wanted his friars to have always an understanding heart towards the sinfulness of others. “They must take care not to become angry or disturbed because of the sin of another.”110 On the other hand, “they should spiritually help (the brother) who has sinned as best they can.”111 The letter he wrote to a minister, enjoining that when friars sin they should always be kindly treated, is a typical demonstration of the understanding character of Francis. He was able to feel with a person who was experiencing the inner struggles and abashment of a person who had fallen into a sin. “There should not be any brother in the world who has sinned, however much he may have possibly sinned, who, after he has looked into your eyes, would go away without having received your mercy, if he is looking for mercy. And if he were not to seek mercy, you should ask him if he wants mercy. And if he would sin thereafter a thousand times before your very eyes, love him more than me so that you may draw him back to the Lord. Always be merciful to (brothers) such as these.”112

The case of a minister, who was facing some serious problems connected with his office, is illustrative of the qualities of the heart with which Francis had been endowed with. As the minister found the office too burdensome, he had decided to quit and retire to a hermitage. He confided everything to Francis. Francis, instead of were to go out and beg alms. To spare them this shame, he went begging every day by himself.” 109 Cf. RegNB IX 4–5: Esser, Die Opuscula, 385; Armstrong, Francis and Clare, 117. 110 RegB VII 3: Ibid., 142; Esser, Die Opuscula, 369. 111 RegNB V 8: Armstrong, Francis and Clare, 113; Esser, Die Opuscula, 385. 112 EpMin 9–11: Armstrong, Francis and Clare, 75; Esser, Die Opuscula, 232.

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acceding to the wish of the minister, encouraged him to take up the challenge and stand up to the opposition. “I speak to you, as I can, concerning the state of your soul. You should accept as a grace all these things which deter you from loving the Lord God and whoever has become an impediment to you, whether (they are) brothers or others, even if they lay hands on you.”113 Francis did not remain merely at the level of empathy but helped persons to take the right decisions also. As spiritual guide Francis was very appealing to people because he understood not only their spiritual and moral problems but also the banal ones. He was a man of delicate and refined sensibilities and knew very well the anguish and worry of a sick person. “If any of the brothers shall fall ill, wherever he may be, the other brothers should not leave him behind unless one of the brothers, or several of them if that is necessary, are assigned to serve him as they would wish to be served themselves.”114

The Poverello was meticulously rigorous in his personal life regarding the observance of the Rule. But he was quite prepared to make exceptions. He would not allow those who found the Rule too severe to follow to suffer from the stringency of the Rule. “And wherever there are brothers who know and realize that they cannot observe the Rule spiritually, it is their duty and right to go to the minister for help.”115 “The life of penance” that Francis had embraced included also the practice of austerity, fast frugality, mortification, vigil, exposure to the insecurities of life etc. Here too he showed himself to be truly humane and accommodation. “But in times of manifest necessity the brothers are not obliged to corporal fasting.”116 He was even prepared to give a blank check to those who found it EpMin 2: Armstrong, Francis and Clare, 74; Esser, Die Opuscula, 232. RegNB IX 1: Armstrong, Francis and Clare, 118; Esser, Die Opuscula, 385. Cf. also RegB VI 9: Ibid., 369; Armstrong, Francis and Clare, 141. 115 RegB X 4: Ibid., 143; Esser, Die Opuscula, 370. 116 RegB III 9: Armstrong, Francis and Clare, 139; Esser, Die Opuscula, 368. 113 114

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difficult to observe the Rule because of the peculiar circumstances in which they were placed. “And according to the holy Gospel, they are free to eat of whatever food is set before them (cf. Luke 10:8).”117 He was fully in the know of the eventual embarrassment of persons if they were to be meticulous about the Rule.118 These qualities in Francis testify that he was really a spiritual guide. His contact with God enabled him to understand His way and his closeness to men taught him to be sensitive to their experiences. A sense of mission prompted him to make himself available to one and all. People approached and trusted him without reserve. His humble and respectable attitude towards the “clients” made them feel ennobled and redeemed. All those who came in contact with the “lesser brother” profited from his presence, words, and deeds. Thus Francis proved to be a great and effective spiritual guide, though he himself never claimed to be one.

117

RegB III 14: Armstrong, Francis and Clare, 140; Esser, Die Opuscula,

368. His words reveal to us not only the understanding he had towards those who sit at table (guests and hosts) but also indicate real concern for those who prepare the food in the kitchen. 118

CHAPTER FIVE: CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION AND GUIDANCE This chapter deals with those characteristic ways of Francis’ spiritual guidance, which stand out prominently in his writings. What is intended here is to highlight those aspects in his ministry, which become evident in his writings. The main source for this study is the The Second Version of the Letter to the Faithful (Epistola ad fideles II).

I. CONTEXT OF PRAYER The Letter to the Faithful opens with the words, “In the name of the Father and of the Son and of the Holy Spirit. Amen.”1 It is, thus, in the context of prayer that Francis’ spiritual guidance takes place. Francis was wont to start his communication with others with one of the three following prayer formulae: the simple formula “in the name of the Lord”2 or the longer formula invoking the Holy Trinity as “In the name of the Father and of the Son and of the Holy Spirit”,3 or its variant form “In the name of the most holy Trinity and the holy Unity: the Father, and the Son, and the Holy Spirit.”4 EpFid II 1: Armstrong, Francis and Clare, 67; Esser, Die Opuscula, 207. EpFid I “Incipit”; RegB “Incipit”: Armstrong, Francis and Clare, 63, 137; Esser, Die Opuscula, 178, 366. 3 RegNB Prologue 1: Armstrong, Francis and Clare, 108; Esser, Die Opuscula, 377. 4 EpOrd 1: Armstrong, Francis and Clare, 55; Esser, Die Opuscula, 259. 1 2

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Even in those few instances where Francis does not straightaway commence his writings in the Lord’s name, the context makes it clear that the Lord’s presence was positively affirmed by the use of such expressions as, “little poor ones called by the Lord”,5 “Since by divine inspiration you have made yourselves daughters and servants of the most high King, the heavenly Father, and have taken the Holy Spirit as your spouse”,6 “Brother Francis ... sends a greeting with new signs of heaven and earth, which are great and extraordinary in the sight of God...”,7 “Brother Francis ... sends greeting and holy peace in the Lord”,8 “To Brother N., minister: May the Lord bless you.”9 In the last paragraph of the Letter to the Faithful Francis repeats the introductory formula, “In the name of the Father and of the Son and of the Holy Spirit. Amen.” And the letter terminates with a blessing in the name of the Most Holy Trinity— “May the Father and the Son and the Holy Spirit bless them. Amen.”10 Francis began his letter in the name of the Lord and he concluded it in the same manner. In some of his other works as well Francis makes use of very similar formulations of blessing,11 formal intercessions12 and even spontaneous prayer.13

VerbExh 1: Armstrong, Francis and Clare, 40; Esser, Die Opuscula, 479. FormViv 1: Armstrong, Francis and Clare, 44; Esser, Die Opuscula, 298. 7 EpCust I 1: Armstrong, Francis and Clare, 52–3; Esser, Die Opuscula, 170. 8 EpCust II 1: Armstrong, Francis and Clare, 54; Esser, Die Opuscula, 174. 9 EpMin 1: Armstrong, Francis and Clare, 74; Esser, Die Opuscula, 232. 10 EpFid II 86, 88: Armstrong, Francis and Clare, 73; Eser, Die Opuscula, 213. 11 EpCler 15: Esser, Die Opuscula, 164; Armstrong, Francis and Clare, 51: “Those who make copies of this writing so that it may be better observed should know that they will be blessed by the Lord.” Cf. also EpCust I 9; EpOrd 49; EpRect 9; RegNB XXIV 2; Test 40: Esser, Die Opuscula, 170, 263, 275, 401, 444; Armstrong, Francis and Clare, 53, 60, 78, 134, 156. 12 RegNB XXIV 5: Esser, Die Opuscula, 402; Armstrong, Francis and Clare, 135: “Glory to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.” Cf. also 5 6

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 113 Intercessory and invocatory prayer formulae appear not only at the beginning and the end but also in the body of the texts. For example, “Let every creature in heaven, on earth, in the sea and in the depths, give praise, glory, honor, and blessing to Him who suffered so much for us, Who has given so many good things, and (Who) will (continue to) so for the future. For He is our power and strength, He Who alone is good (Who) is most high, (Who is) allpowerful, admirable, (and) glorious; (Who) alone is holy, praiseworthy, and blessed throughout endless ages. Amen.”14

Francis has no hesitancy in placing prayer formulae even in juridical texts like Rules15 and his Testament.16 His repeated use of “Amen” and “Alleluia”17 at the end of his prayers gives the ExhLD 16; ExpPat 10: Esser, Die Opuscula, 283, 293; Armstrong, Francis and Clare, 43, 106. 13 CantSol 14: Esser, Die Opuscula, 129; Armstrong, Francis and Clare, 39: “Praise and bless my Lord and give Him thanks and serve Him with great humility.” Cf. also EpOrd 50–52; LaudHor 11: Esser, Die Opuscula, 263, 320–1; Armstrong, Francis and Clare, 61, 102. 14 EpFid 11 61–62: Ibid., 71; Esser, Die Opuscula, 211. 15 Cf. RegNB XXIII 1–6: Ibid., 399–400; Armstrong, Francis and Clare, 130–2. This is a long prayer starting with the words: “All-powerful, most holy, most high and supreme God Holy and just Father Lord, King of heaven and earth we thank You for Yourself, and ending with:-”supreme and true God eternal and living with Your most beloved Son, our Lord Jesus Christ, and the Holy Spirit, the Paraclete, world without end. Amen. Alleluia.” 16 Test 5: Esser, Die Opuscula, 438; Armstrong, Francis and Clare, 154: “We adore you, Lord Jesus Christ, in all Your churches throughout the world, and we bless You, for through Your holy cross You have redeemed the world.” 17 Cf. EpFid II 62, 86, 88; EpOrd 49,52; ExpPat 10; LaudHor 11; RegNB XXIII, 6, 11; XXIV 5: Esser, Die Opuscula, 211, 213, 263, 293, 321, 400, 401, 402; Armstrong, Francis and Clare, 71, 73, 60, 61, 106, 102, 132, 134, 135.

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impression of a cultic assembly. Though in reality, they may not be the responses of a formal liturgical community, they are the responses of two or three gathered in the name of Jesus (cf. Matt. 18:20).18 Because of his spiritual maturity Francis had become not merely a man of prayer but prayer itself.19 These considerations serve as the background for situating the work of spiritual guidance that Francis used to be conducting. For him spiritual guidance was neither a “monologue” nor a “dialogue.” For him it was a “trialogue” (interaction between three—the Lord, the disciple and the helper). These three form a “special” triangle. The enveloping prayerful atmosphere helped Francis to remain closely in touch with God and the people to whom he was giving guidance. Francis makes it crystal clear that spiritual guidance is different from an ordinary exchange of experiences between two friends. It is not a mere teacher-disciple relationship in which the master teaches the disciple many things including the way to God. It is more than the relationship between the helper and the one being helped (psychological help). All these do have many things in common with spiritual guidance, but it differs from all these. The way Francis used to guide people evidences the essential difference between spiritual direction and other helping services. By inviting his listeners to be in the presence of the Lord and making them aware of the Lord’s companionship that they jointly shared, he accentuates upon a fundamental aspect of spiritual guidance. Spiritual guidance is essentially an encounter between God, the “clients” and the guide.20

II. FRANCIS AS TEACHER OF PRAYER The Poverello did not limit himself to bringing his disciples into the presence of God or to making them merely aware that they Cf. RegNB XXII, 37: Esser, Die Opuscula, 398; Armstrong, Francis and Clare, 129. 19 Cf. 2 Cel 95: AnFr X, 187; Early Documents, Vol. II, 309–10; Habig, Omnibus, 440–1. 20 Cf. Bernard, L’Aiuto Spirituale Personale, 23. 18

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 115 were really in the Lord’s presence. He goes a step further and fraternally prompts to them to “adore”, “worship” and “praise” God and to “pray to him day and night (Ps. 31:4).” He proposes to them some of the already existing prayers such as the Our Father,21 Christ’s intercessory prayer as seen in the seventeenth chapter of St. John22 or even some of his own prayers.23 In his capacity as spiritual guide Francis gave prime importance to teaching his beneficiaries to pray. Through his writings he taught them to pray. It is true that he did not draw up any treatise on prayer or elaborate on the theological aspects of prayer. He himself prayed and enthusiastically recommended it to others. Francis is seen praying in the different concrete situations of life. By the example of his own life he taught others to pray. Some of these examples will help in elucidating this point further. 1. Prayer for Oneself In the beginning of his vocation Francis used to pray in solitary places.24 Though he used to retreat to the secluded place to pray no one knows how he actually prayed or what his prayer was. In the church of San Damiano he often spent long hours in devout supplications. A prayer that the young Francis used to say in that stage of spiritual search, is the following, “Most high, glorious God, enlighten the darkness of my heart and give me, Lord, a correct faith, a certain hope, and perfect charity, sense and knowledge, so that I may carry out Your holy and true command.”25

Cf. EpFid II 19–21: Esser, Die Opuscula, 209; Armstrong, Francis and Clare, 68. 22 Cf. EpFid ll 56–60: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 71. 23 Cf. EpFid II 61–62: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 71. 24 Cf. LTrSoc III, 8: AFH 67 (1974): 95; Early Documents, Vol. II, 72– 73; Habig, Omnibus, 897. 25 OrCruc: Armstrong, Francis and Clare, 103; Esser, Die Opuscula, 356. 21

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This is strictly a personal prayer as it had flowed out of the interior of Francis’ heart and had been directly addressed to God. It is with great familiarity that he speaks to God. Though he talks to God directly he is fully aware of whom God really is: “Most High and Glorious.” Later he would articulate more about this God. “All-powerful, most holy, most high and supreme God Holy and just Father, Lord, King of heaven and earth.”26 Still later, he enumerates more of the attributes of God, “All-powerful, most holy, most high, and supreme God: all good, supreme good, totally good, You Who alone are good”27

He lacked no words while speaking of God. “Our Creator and Redeemer and Saviour, the true God, Who is the fullness of Good all good, every good, the true and supreme good Who alone is Good, merciful and gentle, delectable and sweet, Who alone is holy, just and true, holy and right, Who alone is kind, innocent, pure, from Whom and through Whom and in Whom is all pardon, all grace, all glory.28

It is that altogether transcendent God whom he approaches for soliciting help. He, the son of Peter Bernadone, was in the thickness of darkness; an impenetrable darkness had surrounded him on all sides. The lack of a vision and the deluding experiences with everything that he had till then had cherished and valued lay like a heavy load in his heart. He felt as if the lamp had been violently put off, leaving him all alone in the cold darkness of the night. And then, when everyone on earth appeared totally powerless to come to his aid, he directed his gaze heavenwards, to

RegNB XXIII 1: Armstrong, Francis and Clare, 130; Esser, Die Opuscula, 399. 27 LaudHor 11: Armstrong, Francis and Clare, 102; Esser, Die Opuscula, 320–321. 28 RegNB XXIII, 9: Armstrong, Francis and Clare, 133; Esser, Die Opuscula, 401. 26

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 117 the Almighty God with the imploring plea that the darkness be removed from him, that he be given the light. Then he begged for what he most needed—enlightenment, correct faith, certain hope, perfect charity and a sense of knowledge. There was a particular reason why before the throne of the Almighty he drew up precisely this brief “shopping list.” “So that I may carry out Your holy and true command” was all that he had longed for and the theological virtues he had mentioned were just he means to achieve it. Francis had not asked for any material gift. He asked for faith, hope, charity and the gift of discernment (“enlightenment”, “right sense and knowledge”). The prayer before the Crucifix is a simple but profound personal prayer that can be used by anyone who is in need of enlightenment and guidance especially in the moments of darkness. In the context of spiritual guidance this prayer often becomes handy for both the spiritual guide and the disciple. This prayer of Francis is apt for the context of spiritual direction. It can be used before, during and after the spiritual guidance. The example set by Francis in praying for one is an integral part of spiritual guidance, in as much as the “experience of darkness” is constitutive of an essential part of every person’s spiritual pilgrimage. 2. Prayer for Others The second form of personal prayer that Francis practiced is prayer of intercession.29 In formulating this form of prayer he showed a predilection for the phrases and terms employed by Christ himself. Francis feels that there is no better way of interceding than praying in the same linguistic style of Christ. Therefore he made use of the priestly prayer of Jesus. In three places in the writings of Francis, the priestly prayer of Jesus Christ is used. Francis prayed for his own brothers, as is seen in Chapter XXII of the Regula Non Bullata.30 He intercedes for his brothers by Cf. EpFid II 56–60: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 71. 30 RegNB XXII 43–55: Esser, Die Opuscula, 398; Armstrong, Francis and Clare, 129–30: “I pray for them, not for the world, but for those whom You have given Me, because they belong to You and all I have is Yours 29

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praying with Christ himself, “I pray for them.”31 The most useful thing that Francis could do for his brothers was to pray for them. When the number of his brothers was small it was possible for him to teach them personally many things through words and example. But when the friars grew in number, he had to entrust them fully to the Lord’s care, he could not make himself available to them all; the Lord himself had to teach them his ways. He commended each and every brother of his to the Lord. Through prayer he reached out even to those brothers who were separated from him by space and time. This becomes clear from the way Francis continued to pray in the words of Christ, saying “I pray not only for these ....”32 He prays for all the friars who then had been members of his fraternity and for those others who would be joining the Order in the years to come. As he stood by the side of each and every one of these brothers, each with his own individual characters, backgrounds and cultural settings, he (John 17:9–10). Holy Father, protect those in Your name whom You have given to Me, so that they may be one as We are (John 17:11b). I say these things while still in the world that they may have joy within them. I gave them Your word; and the world hated them because they do not belong to the world just as I do not belong to the world. I am not asking that You remove them from the world, but that You protect them from the evil one (John 17:14b–15). Sanctify them in the truth. Your word is truth. As You have sent Me into the world, so I have sent them into the world. And for their sake I sanctify Myself, so that they may be sanctified in truth. I pray not only for these, but also for those who because of their words will believe in me (cf. John 17:17–20), so that they may be completely one, and the world may know that You have sent Me and that You have loved them as You have loved Me (John 17:23). And I shall make Your name known to them, so that the love with which You have loved Me may be in them and I may be in them (Cf. John 17:26). Father, I wish that where I am those whom You have given Me may be with Me. so that they may see Your glory (cf. John 17:24) in Your Kingdom (Matt. 20:21). Amen.” 31 RegNB XXII 43: Ibid., 129; Esser, Die Opuscula, 398. 32 RegNB XXII 53: Armstrong, Francis and Clare, 130; Esser, Die Opuscula, 398.

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 119 could not have known what their special needs were. So making use of Christ’s own words he prayed for what Christ had thought best for them, “Sanctify them in the truth.”33 Towards the last years of his life Francis had been impeded from carrying on his active life due to weakness and ill health. But he assumed a new form of ministry for the sake of the kingdom. It was the “ministry of prayer.” He thus continued his apostolic ministry through the prayer of intercession. Francis concludes his prayer of intercession for his brothers by referring to the Kingdom of God.34 It was on purpose that Francis inserted the theme of the kingdom of God in his intercessory prayer. The phrase “in your Kingdom” (Matt. 20:21) is placed in a context created by eleven citations from John 17, and is thus rendered highly significant for Francis. The concluding “Amen” points to the fact that this pericope is a personal prayer of Francis. By praying for others, Francis became an example for his brothers, in carrying on the mission of intercession, as a mission of prayer. He also directs his brothers to help and support one another through prayers. “And for the failings and negligence of the brothers, they should say daily the Miserere mei, Deus (Psalm 50), with the Our Father; and for the deceased brothers let them say the De Profundis (Psalm 129) with the Our Father.”35

The lay brothers too had their prescribed prayers by way of interceding for the friars of the Order. “The lay (brothers) should say ... for the deceased (brothers), seven Our Father’s with the Eternal Rest; and for the failings and negligence of the brothers three Our Father’s every day.”36

RegNB XXII 49: Armstrong, Francis and Clare, 129; Esser, Die Opuscula, 398. 34 Cf. RegNB XXII 55: Ibid.,; Armstrong, Francis and Clare, 130. 35 RegNB 111 5–6: Armstrong, Francis and Clare, 111; Esser, Die Opuscula, 379–80. 36 RegNB III 10: Armstrong, Francis and Clare, 111–2; Esser, Die Opuscula, 380. 33

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Francis wanted that his brothers intercede daily for the living and the dead. Prayer was not to be one among the different tasks of the day; it was to be his first duty, his primary responsibility of everyday chores. “All the brothers, whether clerical or lay, should celebrate the Divine Office, the praises and prayers.”37 Francis recommended the prayer of intercession to everybody who accepted his direction. The same text of the prayer of Jesus was included into both the First and Second Versions of the Letter to the Faithful.38 Francis considered it to be his right and obligation to pray for others.39 His prayer of intercession reaches its perfection in his prayer for those who differed from him, for his “enemies.” “Lord, enable us to forgive to the full so that we may truly love (our) enemies and fervently intercede for them before You returning no one evil for evil and striving to help everyone in You.”40

Francis does not explain the meaning and significance of the prayer of intercession. But by praying in the words of Christ Francis provides some rare insights into this way of praying. The prayer of intercession is “selfless” in both its content and setting. The prayer of intercession is the moment when one can forget oneself and begin to concentrate on God and others. Such a practice of forgetting oneself for the sake of others is of great importance for building up a liberating spirituality. Borrowing the words of Christ’s prayer enabled Francis to give the least importance to himself. He wished, on the contrary, to give all importance to God and others. That was also his acknowledgement of the efficacy of the inspired Word of God especially the words of Christ as recorded in the Gospels. Prayer of 37

RegNB III 3: Armstrong, Francis and Clare, 111; Esser, Die Opuscula,

379. Cf. EpFid II 1, 56–60: Ibid., 207, 211; Armstrong, Francis and Clare, 67, 71. 39 Cf. EpFid !! 2: Esser, Die Opuscula, 207; Armstrong, Francis and Clare, 67. 40 ExPat 8: Ibid., 106; Esser, Die Opuscula, 293. 38

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 121 intercession is participation in the intercessory prayer of Jesus himself. As Francis is aware of his insignificance and unworthiness, he relies on the merits and intercessions of Christ and other holy persons. He thus prayed, “And forgive us our trespasses: Through Your ineffable mercy through the power of the Passion of Your Beloved Son together with the merits and intercession of the Blessed Virgin Mary and all Your chosen ones.”41

The poor man of Assisi joins himself with the Risen Christ who intercedes for all men before the Father (cf. Rom. 8:34; Heb. 7:25). In doing this he instructs the spiritual guides to intercede for their disciples and he teaches the disciples to pray for the spiritual guides. 3. Prayer of Praise After the reception of the stigmata in mid-September 1224 Francis composed a prayer, which is extant in the original; it was in his own hand. In a veiled manner in this prayer he makes allusions to some of the mystical and contemplative experiences he had on La Verna.42 Here is the full text. “You are holy, Lord, the only God, You do wonders. (Ps. 76:15) You are strong, You are great, You are the most high, You are the almighty King. You, Holy Father, the King of heaven and earth. (John 17:11; Matt. 11:25) You are Three and One, Lord God of gods; (cf. Ps. 135:2) You are good, all good, the highest good Lord, living and true, (cf. 1 Thess. 1:19) You are love and charity.

41 42

1981.

ExPat 7: Armstrong, Francis and Clare, 106; Esser, Die Opuscula, 293. Cf. Leclerc, E. Francois d’Assise, le retour a l’Evangile, 209–22. Paris,

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SPIRITUAL FORMATION AND GUIDANCE You are wisdom; You are humility; You are patience; (cf. Ps. 70:5) You are beauty; You are meekness; You are security; You are inner peace; You are joy; You are our hope and joy; You are justice; You are moderation; You are all our riches (You are enough for us)You are beauty, You are meekness; You are the protector, (cf. Ps. 42:5) You are our hope, You are our faith, You are our charity, You are all our sweetness, You are our eternal life; Great and wonderful Lord, God almighty, Merciful Savior.”43

Francis’ bosom friend Brother Leo reverentially treasured the text of this prayer with him till his death. The prayer, instead of speaking of God or about God, is more a personal address to God. Francis was reported to have spent a long while in exclamation, posing the one question of wonderment, “O God Who are You? And what am I...?.” The mystical experience of La Verna had only whetted his appetite for entering into a colloquy with the Divine. The prayer revolves around “You” or “Tu” (God). Francis discovers God as “You.” Introducing his disciples into the highest forms of prayer, Francis initiates them to encounter the Personal God. That is the reason why he begins every phrase in this prayer with the “You.” This prayer was expressive of his life and activities because they had been revolving around the “You.” In his spiritual guidance he teaches the disciples to speak to God directly. In the “You” of God Francis perceives the oneness and unity between “strong and love”, between “most high and humility”, between “greatness and wisdom”, between “almighty and patience”, between “justice and beauty” etc.44 Through this mystical prayer he was able to perceive the diverse levels of human experiences of truth, love, beauty etc. as being all rooted in the One God. LaudDei 1–6: Armstrong, Francis and Clare, 99–100; Esser, Die Opuscula, 142. 44 Cf. Rotzetter, A. Franz von Assisi. Erinnerung und Leidenschaft, 46–51. Freiburg, 1989. 43

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 123 Through this prayer Francis shows everyone the way into the mystical relationship with God, though the way varies from person to person; yet the goal is one and the same for all. One is to be immersed in the Lord, be soaked by the presence of God and be touched by the Almighty. The presence of the Other becomes so powerful and important that all other realities including “self” gets eclipsed into virtual insignificance.45 During those moments “I”, “he” and “we” give way to “YOU.” This is what Francis does in speaking, of that “YOU” and to that “YOU” (TU), used thirty-two times in these 6 verses of The Praises of God. This experience of Francis serves as a beacon for those who find prayer of petitions and intercessions tasteless. 4. Common Prayers The common prayers occupy quite a bit of space in Francis’ writings. These prayers are of different kinds. Some of them are short46 while some others are very long.47 They vary both in content and structure. Through those prayers Francis teaches his followers how to have originality and spontaneity even when holding the Prayer of the Church. Francis did not insist on the “choral obligation.” But he did insist on the “common obligation.” He himself showed by his life what the attitude of a friar should be regarding the “common obligation.” “And although I may be simple and infirm, I wish nonetheless always to have a cleric who will celebrate the Office for me as it is contained in the Rule.”48 And this is what the Rule says about the obligation of common prayer. “The clerical (brothers) shall celebrate the Divine Office according to the rite of the holy Roman Church, except for the Psalter, for which reason they may have breviaries. The lay Cf. Lehmann, L. Tiefe und Weite. Der universale Grundzug in den Gebeten des Franuskus von Assisi, 247–77. Werl, 1984. 46 Cf. Test 5: Esser, Die Opuscula, 438; Armstrong, Francis and Clare, 154. 47 Cf. OffPass: Esser, Die Opuscula, 338–51; Armstrong, Francis and Clare, 80–98. 48 Test 29: Ibid., 155; Esser, Die Opuscula, 442. 45

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SPIRITUAL FORMATION AND GUIDANCE (brothers) however, shall pray twenty-four Our Fathers for Matins, five for Lauds, seven for each of the hours of Prime, Terce, Sext, and None, twelve for Vespers, and seven for Compline.”49

As it was pointed out earlier Francis considered prayer as the most important work of a friar. The friars could involve themselves in any sort of work in keeping with their way of life, but they cannot forget their primary task of prayer.50 All the works including the sublime work of teaching and studying of theology should be subservient to the duty of prayer.51 The Rule of 1221 permitted the brothers to have work tools52 and the books necessary to fulfill their duty of prayer.53 But in the Rule of 1223 the mitigations on the strict rule of poverty,54 namely having the instruments of works, were removed. But regarding the prayer life of the friars, the same Rule maintained the exception (“they may have breviaries”).55 He gave great importance to the life of prayer and he was convinced that the fraternal life is nourished and maintained by the RegB III 1–4: Armstrong, Francis and Clare, 139; Esser, Die Opuscula, 367–368. Cf. also RegNB III, 1–10: Ibid., 379–80; Armstrong, Francis and Clare, 111–2. 50 RegB V 1–2: Esser, Die Opuscula, 368; Armstrong, Francis and Clare, 140: “Those brothers to whom the Lord has given the grace of working should do their work faithfully and devotedly so that, avoiding idleness, the enemy of the soul, they do not extinguish the Spirit of prayer and devotion to which all other things of our earthly existence must contribute.” 51 Cf. EpAnt 2: Esser, Die Opuscula, 153; Armstrong, Francis and Clare, 79. 52 RegNB VII 9: Esser, Die Qpuscula, 383; Armstrong, Francis and Clare, 115: “They may have the tools and instruments suitable for their trades.” 53 RegNB III, 7: Esser, Die Opuscula, 380; Armstrong, Francis and Clare, 111: “And they may have only the books necessary to fulfil their office.” 54 RegB VI, 1: Esser, Die Opuscula, 368; Armstrong, Francis and Clare, 141: “The brothers shall not acquire anything as their own, neither a house nor a place nor anything at all.” 55 RegB III, 2: Ibid., 139; Esser, Die Opuscula, 367. 49

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 125 common prayer. He does not speak of the “recitation” of the Divine Office but of its “celebration.”56 He stresses on the unifying effect that common prayer has in the relationship between the brothers and between the brothers and God. “That the clerics say the Office with devotion before God, not concentrating on the melody of the voice but on the harmony of the mind, so that the voice may blend with the mind, and the mind be in harmony with God. (Let them do this) in such a way that they may please God through purity of heart and not charm the ears of the people with sweetness of voice.”57

According to the mind of Francis, the celebration of the Office was a great obligation. “All the brothers are bound to obey their guardians and to celebrate the Office according to the Rule.”58 Strict measures are to be taken against those who do not celebrate the Divine Office.59 Francis himself confesses his failure in not celebrating the Divine Office in a worthy manner.60 Cf. RegB III, 1; RegNB III, 3; Test 29: Ibid., 367, 379, 442; Armstrong, Francis and Clare, 139, 111, 155. 57 Ep0rd 41: Ibid., 59:60; Esser, Die Opuscula, 262. 58 Test 30: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 442. 59 Test 31–33: Ibid., 442–3; Armstrong, Francis and Clare, 156: “If any are found who do not celebrate the Office according to the Rule and (who) wish to alter it in any way or (who) are not Catholics, let all the brothers be obliged through obedience that wherever they come upon (such a brother) they must bring him to the custodian (who is) nearest to that place where they have found him. And the custodian is strictly bound through obedience to guard him strongly as a prisoner day and night, so that he cannot be snatched from his hands until he can personally deliver him into the hands of his minister. And the minister is strictly bound through obedience to send him with brothers who shall guard him as a prisoner day and night until they deliver him before the Lord of Ostia who is the master, protector, and corrector of the entire fraternity.” 60 EpOrd 38–39: Esser, Die Opuscula, 262; Armstrong, Francis and Clare, 59: “I confess all my sins to the Lord God…I have offended (God) in many ways through my grievous fault especially in not having said the Office as the Rule prescribes.” 56

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5. Prayer along with and through Nature Francis not only received spiritual guidance from nature but also taught others to pray with the help of nature. His Canticle of Brother Sun or Canticle of Creatures61 exemplifies the way he did this. A few observations about this form of prayer are in place here. Through this Canticle Francis teaches a simple prayer to the ordinary people. It was a form of medieval piety to praise and thank the Lord through the created things.62 In this regard he is very much in line with the Christian tradition in chanting the “nature psalms.” There are references to such psalms elsewhere in his writings.63 But the specialty of this Canticle is that through this form of prayer Francis enters into the rank and file of the common people. He sang the Canticle of Brother Sun in the dialect of the masses rather than in Latin. He avoided all explicit biblical references in it, though they are inherent in it.64 No injunction is given regarding making copies of it and propagating it. He composed it in the form of a popular song and he wished that his brothers go around singing it along with the people.65 In composing this piece of poetical-prayer in the vernacular, he had in mind his own people, including those of the lowest education. Most of his countrymen were still illiterate and he wished to guide even the ignorant and the illiterate in the art of prayer. Francis knew very well that it would be useless to suggest to peasants, herdsmen, artisans, housewives, traders etc. the forms of prayer practiced in the monasteries. Praying of the psalms, meditation and other current ways of praying were quite beyond 61 62

Cf. Leclerc, E. Le Cantique des creatures, 15. Paris, 1988. Cf. Sorrell, R. D. St. Francis of Assisi and Nature, 9–38. New York,

1988. Cf. ExhLD, LaudHor; OffPass Psalm VII, Psalm IX, Psalm XV: Esser, Die Opuscula, 282–3, 320–1, 343–4, 345, 350–1; Armstrong, Francis and Clare, 42–3, 101–2, 88.90–91,97. 64 Cf. Manselli, R. San Francesco d’Assisi, 314. Roma, 21981. 65 Cf. LegPer 83(43): Bigaroni, Compilatio, 236; Habig, Omnibus, 1021– 1022; SpPer 119: Sabatier, Speculum, 233–4; Early Documents, Vol. III, 357; Habig, Omnibus, 1257–8. 63

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 127 the reach of most of these people. At the same time they could not be deprived of their right to pray. The Canticle of Brother Sun invites everybody, especially the man or woman on the street, to be in touch with the realities of the world such as “sun”, “moon”, “stars”, “air”, “water”, “fire”, “earth” etc. The Canticle of Brother Sun invites the Christians to be aware of the realities of the world that surround them and to enter into contact with them. On the one hand Francis advocates involvement in the world and on the other; he warns them of the danger of getting lost in the affairs of the world.66 Through the Canticle the spiritual guide proposes to every person of goodwill to be in contact with the Lord at all times by praising the Lord. “Praised be You, my Lord....” A heart that is immersed in the affairs of the world and yet praising the Lord of creation for everything in the world, is not only protected from getting tied to the mundane realties, but is also able to enter into an intimate communion with the Lord. The Canticle of Brother Sun was a manual of contemplation that Francis of Assisi wrote for the ordinary men and women of his day. It is a form of spiritual guidance with an existential relevance, as evidenced from the following illustration. “Praise be You, my Lord, with all your creatures, especially Sir Brother Sun, who is the day and through whom You give us light. And he is beautiful and radiant with great splendor; and bears a likeness of You, Most High One.”67

With the words “he is beautiful and radiant with great splendor” Francis takes his disciples into the “world of beauty”, as manifested in the natural phenomenon of the sun (nature contemplation). From this world of beauty he points out the Lord who is all beauty and is to be forever praised. He makes his disciples appreciate the usefulness of the sun (grateful contemplation) with the words “Sir Brother Sun, who is the day Cf. EpRect 3; RegNB XXII, 19–20: Esser, Die Opuscula, 275, 396; Armstrong, Francis and Clare, 77, 128. 67 CantSol 3–4: Ibid., 38; Esser, Die Opuscula, 129. Cf. also Leclerc, Le Cantique des creatures, 67–85. 66

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and through whom You give us light.” Man cannot live on the earth without the sun shining over him. Giving thanks (grateful contemplation) is the spontaneous response of man towards God who has created everything and given it to him. Francis now leads the disciples yet beyond the realms of “nature contemplation” and “grateful contemplation” and urges them on to embrace wholeheartedly the committed life of a Christian (transforming contemplation). This is the challenge that he places before his disciples as he says that the Brother Sun “bears a likeness of You, Most High One.” With a few words he guides his followers into the world of “transforming contemplation” and leaves them there with the task of working out the details each for himself. Francis’ guidance will be brought to fruition when one transforms one’s life, learning lessons from the sun.68 If the sun “bears a likeness” of God it is in a position to teach the disciple many things. Like the sun God’s face is turned to all. As the sun gives light and warmth to all without making any distinctions, God offers his love to the just and the wicked. As Christians, they share in God’s life and love and are called to be living witness on earth to God’s life and love. If God is like Brother “Sun”, they are like little “lamps.” If not in quantity at least in quality they are called to communicate God’s life and love. The Canticle of Brother Sun is an invitation to one and all to pass through the aesthetic enjoyment of nature and enter into an ethical and transforming existence. It is more of a challenge to the Christian than of being a mere thanksgiving prayer. This is manifestly clear from the verses 10–14. The first section (vv. 10– 11) reads as follows, “Praise be you, my Lord, through those who give pardon for Your love and bear infirmity and tribulation. Blessed are those who endure in peace For by You, Most High, they shall be crowned.”69 68 69

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Cf. Sorrell, St. Francis of Assisi and Nature, 46. CantSol 10–11: Armstrong, Francis and Clare, 39; Esser, Die Opuscula,

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 129 Francis here points to many superhuman values. The expressions “give pardon for your sake”, “bear infirmity and tribulation” and “endure in peace” etc. touch the very core of one’s spiritual life. Verses 10–11 are believed to have a particular historical setting of its own. On hearing of the bitter contrasts between the bishop of Assisi and its mayor, Francis composed these two verses and added them to the Canticle of Brother Sun and sent his brothers to sing it in the presence of the bishop and the mayor. The effect was immediate and amazing; they both got reconciled with each other.70 This is an added proof that the Canticle of Brother Sun had been intended to be a practical guidance for authentic Christian living. Francis did not send his brothers to sing the Canticle before the two dignitaries in order to entertain them but to convert them to a genuine Christian life.71 Disputes and feuds between leaders like bishops and mayors are not everyday occurrences. But the instances of vindictiveness and malevolence among individuals, families and villages are rather commonplace everywhere. The Canticle of Brother Sun thus remains existentially relevant for all times. It is in the concluding verses (12–14) that the culmination of the Canticle is reached. Francis composes them on his deathbed (actually he preferred to die naked lying on the ground).72 Though totally blind and mortally sick he still had not been deprived of the faculty of talking. He sang the Canticle of Brother Sun, adding to it the last verses saying.73 “Praised be you, my Lord, through our Sister Bodily Death, from whom no living man can escape. Woe to those who die

Cf. LerPer 84(44): Bigaroni, Compilatio, 244–50; Habig, Omnibus, 1022–4. 71 Cf. SalBMV6: Esser, Die Opuscula, 418; Armstrong, Francis and Clare, 150. 72 Cf. 2 Cel 214–217; LMaior XIV, 4: AnFr X, 253–5, 221–2; Early Documents, Vol. II, 385–8, 642–3; Habig, Omnibus, 533–6; 739. 73 Cf. LegPer 100: Bigaroni, Compilatio, 302, 304; Habig, Omnibus, 1075– 1077. 70

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Francis was dying but his words were full of life. From his deathbed he gives his simple yet most sublime spiritual guidance. He invites each and every person to die as a friend of God.75 He warns all about the risk of dying in mortal sin.76 Francis guaranties his disciples that they can die as friends of God if they “serve Him with great humility.” The last verse (14) is a reiteration of that nature contemplation (“Praise and bless”) and grateful contemplation (“and give Him thanks”), leading to the transforming contemplation or a contemplative living (“serve Him with great humility”). These observations again accentuate the fact that Francis gave great importance to the life of prayer and spared no efforts to teach his disciples the art of praying in various ways. Francis did not give them a particular method of prayer but left each one free to discover one’s own method. Francis has left behind some prayers he himself had used and a few practical guidelines. Francis’ very life and his prayer experiences are the proofs of the validity of his spiritual guidance.

III. GUIDANCE FOR CHRISTIAN LIVING In the Letter to the Faithful the scope of spiritual guidance is detailed. It had not been the intention of Francis to merely enunciate the principles of an upright life. As a follower of Christ he felt ardently impelled to teach others the way to God, as revealed in the person of Jesus Christ. The Letter to the Faithful lays stress on the Christian content of his spiritual guidance. CantSol 12–14: Armstrong, Francis and Clare, 39; Esser, Die Opuscula, 129. Cf. also Leclerc, Le Cantique des creatures, 187–97. 75 Cf. CantSol 13b; RegNB XXI, 7: Esser, Die Opuscula, 130, 395; Armstrong, Francis and Clare, 39, 126. 76 Cf. CantSol 13a; RegNB XXI, 8: Esser, Die Opuscula, 130, 395; Armstrong, Francis and Clare, 39, 126. 74

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 131 1. Gospel as Normative for Life Francis says that he wrote the letter “to administer to them the fragrant words of my Lord.”77 Unambiguously he identifies “my Lord” as Our Lord Jesus Christ.78 Francis feels himself to be under the impulse to proclaim the teachings of his Divine Master to the entire creation. The most important thing was to accept Jesus and be guided by his Gospel. “I, Brother Francis, your little servant, ask and implore you in the love which is God (cf. 1 John 4:16) and with the desire to kiss your feet to receive these words and others of our Lord Jesus Christ with humility and love, and observe (them) and put (them) into practice.”79

Francis and his companions chose to live a life “according to the form of the Holy Gospel.”80 He made this point categorically clear right at the beginning of the Rule. “The rule and the life of the Friars Minor is this: to observe the holy Gospel of our Lord Jesus Christ.”81 He was never tired of reminding his brothers of their responsibility of living up to the norms of the Gospel. “... we may observe the poverty and humility and the holy Gospel (cf. Col. 1:23) of Our Lord Jesus Christ.”82 Francis recommended the same Gospel way of life to Clare and her companions. When he saw their wholehearted cooperation, he commended them on their readiness “to live according to the perfection of the holy Gospel”83 and promised them his special care and love. He considered the Gospel to be the EpFid II 2: Ibid., 67; Esser, Die Opuscula, 207–8. Cf. EpFid II 3: Ibid., 208; Armstrong, Francis and Clare, 67. 79 EpFid II 87: Ibid., 73; Esser, Die Opuscula, 213. 80 Test 14: Armstrong, Francis and Clare, 155; Esser, Die Opuscula, 439. 81 RegB I, 1: Armstrong, Francis and Clare, 137; Esser, Die Opuscula, 366. Cf. also RegNB Prologue, 2: Ibid., 377; Armstrong, Francis and Clare, 108. 82 RegB XII, 4: Ibid., 145; Esser, Die Opuscula, 371. Cf. also RegNB XXII, 41: Ibid., 398; Armstrong, Francis and Clare, 129; Freyer, J. B. Der demutige und geduldige Got, 176–7. Roma, 1989. 83 FormViv 1: Ibid., 45; Esser, Die Opuscula, 298. Cf. also TestCl 27–28: Becker, Merits, 170, 172; Armstrong, Clare, 56. 77 78

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norm of spiritual life for all the Christians and in a special way reminded the clergy to give due respect to the written words of the Gospel.”84 2. Christ as the Model All the norms, counsels and exhortations of the Gospel have just one focus, namely, the person of Christ. In this sense the Gospel introduces the individual to Christ who accepts him and gives him not only certain norms but also the grace to translate them into actual life.85 In other words, Jesus Christ himself becomes the norm for Christians. Francis says that the person of Jesus is the example that God has given to man to follow. After briefly referring to the main events in Christ’s life86 he states that it was the will of God the Father to give the world Jesus Christ as model of life. “And the will of the Father was such that His blessed and glorious Son, Whom He gave to us and (Who) was born for us, should, through His own blood, offer Himself as a sacrifice and oblation on the altar of the cross: ... leaving us an example that we should follow in His footprints (cf. 1 Pet. 2:21).”87

Christian spirituality does not consist in doing certain things or fulfilling certain norms. It is basically the following or the imitation of Jesus Christ himself.88 Francis employed different terms to drive home the point that spiritual life is essentially the modeling of one’s life after Christ. A few of the samples of his terms are, “look to the Good Shepherd”89 “follow the life and

Cf. EpCler 1–2, 6, 12: Esser, Die Opuscula, 163–4; Armstrong, Francis and Clare, 49–50. 85 Cf. Bernard, L’aiulo spirituale personale, 22. 86 Cf. EpFid 11 4–12: Esser, Die Opuscula, 208; Armstrong, Francis and Clare, 67–68. 87 EpFid II 11–13: Ibid., 68; Esser, Die Opuscula, 208. 88 Cf. Flood, D. Francis of Assisi and the Franciscan Movement, 7–10. Quezon City (Philippines), 1989. 89 Adm VI, 1: Armstrong, Francis and Clare, 29; Esser, Die Opuscula, 110. 84

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 133 poverty of our most high Lord Jesus Christ”,90 “follow His footprints and His poverty”,91 “follow in the footprints of your Beloved Son”,92 “follow the teaching and the footprints of our Lord Jesus Christ”,93 “follow the humility and the poverty of our Lord Jesus Christ”94 and “follow the will of the Lord and to please him.”95 3. Specific Guidelines Francis explicates what in concrete “following Jesus Christ” and “living according to the Gospel” signifies. It is God’s plan. “And (the Father) wills that all of us should be saved through Him and that we receive Him with our pure heart and chaste body.”96 God desires the salvation of all men and they achieve their salvation by their being in the Risen Lord through the sacramental life in the Church. But God, who respects man, leaves him free to accept or reject the offer of salvation. “But there are few who wish to receive Him, although His yoke is sweet and His burden light (cf. Matt. 11:30).”97 Man has to choose between living in the light and living in the darkness. He can live like a child of God or as a child of the devil. Francis could not even imagine that even one of those created in God’s image and likeness (Gen. 1:26), could be lost.

UltVol 1: Armstrong, Francis and Clare, 46; Esser, Die Opuscula, 449. EpLeo 3: Armstrong, Francis and Clare, 48; Esser, Die Opuscula, 222. 92 Ep0rd 51: Armstrong, Francis and Clare, 61; Esser, Die Opuscula, 263. 93 RegNB I, 1: Armstrong, Francis and Clare, 109; Esser, Die Opuscula, 377. 94 RegNB IX, 1: Armstrong, Francis and Clare, 117; Esser, Die Opuscula, 385. 95 RegNB XXII, 9: Armstrong, Francis and Clare, 127; Esser, Die Opuscula, 396. 96 EpFid II: Ibid., 68; Esser, Die Opuscula, 208. 97 Epfid II 15: Armstrong, Francis and Clare, 68; Esser, Die Opuscula, 208. 90 91

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With the greatest apostolic zeal98 he open-handedly offered to all men his guidance for achieving their goal in life.99

a. Blessedness of those who follow Jesus Christ. Following Jesus Christ is nothing other than obeying him. “If you love me you will keep my commandments” (John 14:15) and the essence of these commandments concerns loving God and man. Francis openly shared his experience with his disciples when he told them that there is immense happiness in fulfilling the commandments. “Oh how happy and blessed are those who love God and do as the Lord Himself says in the Gospel: You shall love the Lord your God with all your heart and your entire mind, and your neighbor as yourself (Matt. 22:37).”100 The Spirit of the Lord descends upon those who follow this commandment and God finds a dwelling place in them and they will be known as the children of the heavenly Father.101 The intimate love relationship that exists between God and man will assume new forms and depths (e.g., “spouses, brothers and mothers”).102 Francis alludes to this ecstatic level of the relationship between God and man by using a triple exclamation. “Oh, how glorious it is, how holy and great, to have a Father in heaven! Oh, how holy, consoling, beautiful, and wondrous it is to have a Spouse! Oh, how holy and how loving, pleasing, humble, peaceful, sweet, lovable, and desirable above all things

Cf. EpFid II 87: Esser, Die Opuscula, 213; Armstrong, Francis and Clare, 73. 99 Cf. EpFid II 1: Esser, Die Opuscula, 207; Armstrong, Francis and Clare, 67. 100 EpFid II 18: Ibid., 68; Esser, Die Opuscula, 209. 101 Cf. EpFid II 48–49: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 70. 102 Cf. EpFid II 50–53: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 70. 98

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 135 to have such a Brother and Son, Who laid down His life for His sheep.”103

It is with certain hope that Francis speaks of the blessedness that awaits man after his earthly pilgrimage. He quotes Jesus verbatim regarding the glory in the kingdom of God. “And I wish, Father, that where I am they also may be with me so that they may see my glory (John 17:24) in your kingdom (Matt. 20:21).”104 This blessedness reaches its climax in giving praise, glory, honor and blessing to the Lord God.105

b. Unhappiness of the Wicked The note of point-blank warning that Francis gives to those who refuse to fulfill the Lord’s commandments is also an essential part of the spiritual guidance of Francis. “Those who ... not wishing to fulfill the commands of God, are cursed; of them the prophet says: They are cursed who stray from your commands (Ps. 118:21).”106 People who do disdainfully ignore spiritual values and go against the Lord’s commandments turn out to be the children of the devil; they are blind and lacking in spiritual wisdom.107 It is curses that await them when they die. “Certainly that man is cursed who confides and entrusts his soul and body and all his possessions into such hands; for, as the Lord says through the prophet, Cursed is the man who confides in man (Jer. 17:5).”108

EpFid II 54–56: Ibid., 70; Esser, Die Opuscula, 211. Cf. also EpFid II, 11–13: Ibid., 179; Armstrong, Francis and Clare, 63. 104 EpFid II 60: Ibid., 71; Esser, Die Opuscula, 211. Cf. also RegNB XXI, 7: Ibid., 395; Armstrong, Francis and Clare, 126. 105 Cf. EpFid II 61–62: Esser, Die Opuscula, 211; Armstrong, Francis and Clare, 71. 106 EpFid II 16–17: Ibid., 68; Esser, Die Opuscula, 208–9. 107 Cf. EpFid II 63–69; EpFid II, 1–10: Ibid., 211–2, 179; Armstrong, Francis and Clare, 71–2, 64. 108 EpFid II 75–76: Ibid., 72; Esser, Die Opuscula, 212. 103

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According to Francis, on death-bed a sinner’s anguish and tribulation is beyond words and imagination.109 After his death his relatives will curse him saying, “May his soul be cursed since he could have acquired and given us more than he did.”110 The life of such a person is a tragic failure. “Worms eat (his) body. And so he loses body and soul in this brief life, and will go down to hell where he will be tormented without end.”111

IV. STEPPING-STONES TO GROWTH When seen from the perspective of a man’s ultimate destinies, that is, the possibilities of either “blessedness” or “woes” that every person will one day receive; life appears like a perilous journey. But there are along a man’s path safeguards against his falling astray or deviating from the right path. These safeguards while protecting the spiritual pilgrim from waywardness, acts as stepping-stones to growth in his life. In Francis’ spiritual guidance much importance is given to these stepping-stones. 1. Spiritual Moorings The foundation of a man’s spiritual life is God himself and under no circumstance in his life should he let go his spiritual moorings. Man’s dignity lies in his being created in God’s image and likeness”112. Francis touched on the God-man relationship. “Let us love God, therefore and adore Him ... And let us praise Him and

Cf. EpFid II 82: Esser, Die Opuscula, 212–3; Armstrong, Francis and Clare, 72. 110 Cf EpFid II 84: Ibid., 73; Esser, Die Opuscula, 213. Cf. also EpFid I II, 17: Ibid., 180; Armstrong, Francis and Clare, 65. 111 EpFid II 85: Ibid., 73; Esser, Die Opuscula, 213. Cf. also EpFid I II, 18; RegNB XXI, 8: Ibid., 180, 395; Armstrong, Francis and Clare, 65, 126. 112 Adm V, 1: Ibid., 109; Armstrong, Francis and Clare, 29: “Be conscious, O man, of the wondrous state in which the Lord God placed you, for He created you and formed you to the image of His beloved Son according to the body, and to His likeness according to the Spirit (cf. Gen. 1:26).” Cf. also RegNB XXIII, 1: Esser, Die Opuscula, 399; Armstrong, Francis and Clare, 130. 109

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 137 pray to Him.”113 In spite of man’s sinfulness114 God loves him. God is ever ready to relate to man. But from man’s part this relationship becomes a reality only when he responds to God’s love in faith. Francis asked his disciples to relate to God in their everyday life in “love”, “adoration”, “praise” and “prayer.” It is not because man is good that he can relate to God, but it is because God loves him in and through Jesus Christ; he can also relate to him in and through Jesus Christ.115 Relating to God through faith, love, and prayer, is the beginning of spiritual life and serves as ones spiritual moorings. 2. Sacramental Life Man stands before God in a state of sinfulness and utter weakness. In the Second Version of the Letter to the Faithful Francis describes the attitude of a man who becomes aware of his being in God’s presence. “And let us hold ourselves in contempt and scorn, since through our own fault all of us are miserable and contemptible, vermin and worms, as the Lord says through the prophet: I am a worm and no man, the scorn of men and the outcast of the people (Ps. 21:7).”116

Therefore every person is in need of tangibly experiencing God’s forgiveness. Francis points to the sacrament of confession as the means par excellence for experiencing God’s forgiveness. “We must also confess all our sins to a priest, and receive from him the Body and Blood of our Lord Jesus Christ.”117 Francis attached great importance to taking recourse to sacraments for growth in spiritual life. The Poverello instructed his disciples to remain in EpFid II 19, 21: Ibid., 68; Esser, Die Opuscula, 209. RegNB XXIII, 2: Esser, Die Opuscula, 399; Armstrong, Francis and Clare, 130: “And through our own fault we have fallen.” 115 Cf. RegNB XXIII, 3–5: Esser, Die Opuscula, 399; Armstrong, Francis and Clare, 130–1. 116 EpFid II 46: Ibid., 70; Esser, Die Opuscula, 210. 117 EpFid II: Armstrong, Francis and Clare, 68; Esser, Die Opuscula, 209. 113 114

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touch with the Lord Jesus through his Good News and the sacraments. Francis saw the reception of the sacraments as being a part of God the Father’s plan for man’s salvation.118 Francis first stressed on the need for the sacrament of purification and reconciliation. The Regula Non Bullata views the sacrament of reconciliation as the preparatory means for the worthy reception of the body and blood of Christ. He insisted that his brothers should confess to a priest of the Order or at least to a Catholic priest. He upheld the particular efficacy of sacramental confession even when he allowed his brothers to confess (not a sacrament) to one another in special cases.119 Then he took up the theme of the reception of “the Body and Blood of Our Lord Jesus Christ.” “He who does not eat His Flesh and does not drink His Blood (cf. John 6:55) of cannot enter the Kingdom of God (John 3:5). Yet let him eat and drink worthily, since he who receives unworthily eats and drinks judgment to himself, not

Cf. EpFid II 14: Ibid., 208; Armstrong, Francis and Clare, 68. RegNB XX: Esser, Die Opuscula, 394; Armstrong, Francis and Clare, 125: “And my blessed brothers, both the clerics as well as the lay, should confess their sins to priests of our Order. And if they should not be able to do so they should confess to other prudent and Catholic priests, knowing full well that when they have received penance and absolution from any Catholic priests, they are without doubt absolved from their sins, provided they have humbly and faithfully fulfilled the penance imposed upon them. But if they have not been able to find a priest, they may confess to their brother, as the apostle James says: Confess your sins to one another (James 5:16). Despite this let them not fail to have recourse to a priest, since the power of binding and loosing is granted only to priests. And thus contrite and confessed, they should receive the Body and Blood of our Lord Jesus Christ with great humility and reverence, remembering what the Lord says: Whoever eats my flesh and drinks my blood has eternal life (cf. John 5:55); and: Do this in memory of me (Luke 22:19). Cf. also RegB VI, 1–2; RegNB XXI, 6: Esser, Die Opuscula, 368–9, 395; Armstrong, Francis and Clare, 141–2, 126. 118 119

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 139 recognizing—that is, not discerning—the Body of the Lord (1 Cor. 11:29).”120

According to Francis the entrance into the kingdom of God depends on the relationship that one has with the Risen Lord through the sacraments, in a particular way the Eucharist. The Holy Eucharist and everything connected with it are often the cherished themes in his writings.121 He speaks at length on the necessity of receiving the sacraments of the Church for growth in ones spiritual life. “Let all of us firmly realize that no one can be saved except through the holy words and Blood of our Lord Jesus Christ which the clergy pronounce, proclaim and minister.”122

He was very much concerned about the worthy reception of the Eucharist. In his letter to the entire Order he explained what the meaning of unworthy manner of receiving the Body and Blood of Jesus Christ is. “For a person despises, defiles, and tramples on the Lamb of God when, as the Apostle says, he does not recognize (1 Cor. 11:29) and discern the holy bread of Christ from other foods or actions or eats it unworthily or indeed, even if he were worthy, eats it unthinkingly or without the proper disposition, since the Lord says through the prophet: Cursed is that person who performs the work of God fraudulently (cf. Jer 48:10).”123

EpFid II 23–24: Ibid., 68–9; Esser, Die Opuscula, 209. Cf. Adm I; EpCler 1–11; EpCust 72–7; EpOrd 12–37; EpRect 6; Test 10: Ibid., 106–7, 163–4, 170, 259–62, 275, 438; Armstrong, Francis and Clare, 26–7, 49–50, 53, 56–9, 78, 154; Esser, K. “Missarum Sacramenta Die Eucharistielehre de hl. Franziskus von Assisi.” Wissenshaft und Weisheit 23 (1960): 81–108. 122 EpFid II 34: Armstrong, Francis and Clare, 69; Esser, Die Opuscula, 210. 123 EpOrd 19: Armstrong, Francis and Clare, 57; Esser, Die Opuscula, 260. 120 121

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3. Fraternal Life Encounter with Christ (in the sacraments of the Church) naturally leads one to ones encounter with the fellowmen. Christian life in its essence is love of God and neighbor.124 In The Second Version of the Letter to the Faithful Francis is rather brief when taking up the theme of fraternal love. “Let us love our neighbors as ourselves (cf. Matt. 22:39). And if there is anyone who does not wish to love them as himself, at least let him do no harm to them, but rather good.”125

Francis, who was very eloquent when speaking of love of God and was lavish in the use of attractive adjectives, now is rather sparing while speaking of love of neighbor. But the few words used by him in this regard were choice ones that go to reveal a sense of utmost realism. Francis was fully aware of the difficulties in loving others. He knew of persons who were only in the first stage of their spiritual journey. He could not ask these who were only children in spiritual life, to run when they were not even capable of walking! But he knew very well that they would grow, grow up into the fullness of Christ, if they followed “his new commandment” of love. “And they should love one another, as the Lord says: This is my commandment: that you love one another as I have loved you (John 15:12).”126 The few suggestions he gave to his brothers in order to help them to grow in fraternal love, were very practical ones.127 Cf. Bernard, C. A. La Natura della Teologia Spirituale, in Compendia di Teologia Spirituale, ed. by G. Emeterio de Cea, 95. Roma, 1992. 125 EpFid II 26–27: Armstrong, Francis and Clare, 69; Esser, Die Opuscula, 209. 126 RegNB XI, 6: Armstrong. Francis and Clare, 119; Esser, Die Opuscula, 388. 127 RegNB XI, 1–12: Esser, Die Opuscula, 387–8; Armstrong, Francis and Clare, 119: “And all the brothers should beware that they do not slander or engage in disputes (cf. 2 Tim. 2:14) rather, .they should strive to keep silence whenever God gives them (this) grace. Nor should they quarrel among themselves or with others, but they should strive to respond 124

CHARACTERISTICS OF FRANCIS’ SPIRITUAL FORMATION 141 Even though he knew that some of his disciples were only “children spiritually” he deliberately pointed to their capacity and potentiality for growth in fraternal love. “We must love our enemies and do good to those who hate us (Matt. 5:44).”128 In this way he asked his followers to grow up from the lowest rung (“do no harm to them”) to the highest one (“love our enemies and do good to those who hate us”). The example set by Our Lord Jesus Christ is the guiding force in the practice of love of neighbor. 4. Concrete Suggestions Francis gave a few specific spiritual norms to those who were keenly desirous of progressing towards the fullness of Christian life. According to him all those who want to grow up in spiritual life have to pay a very high attention to observing of the following points: 1) doing one’s duty faithfully,129 2) giving of alms,130 humbly, saying: I am a useless servant (cf. Luke 17:10). And they should not become angry, since everyone who grows angry with his brother shall be liable tojudhment; and he who has said to his brother “fool’ shall be liable to the Council; whoever has said ‘idiot’ shall be liable to the fires of hell (Matt. 5:22)... And let them express the love which they have for one another by their deeds (Cf. James 2:18), as the Apostle says: Let us not love in word or speech, but in deed and in truth (1 John 3:18). Let them not murmur nor detract from others, for it is written: Gossips and detractors are detestable to God (Rom. 1:29, 30). Let them not judge or condemn. And as the Lord says, they should not take notice of the little defects of others (cf. Matt. 7:3; Luke 6:41) rather they should reflect much more on their own (sins) in the bitterness of their soul (Is. 13:24).” 128 EpFid II 38: Ibid., 70; Esser, Die Opuscula, 210. Cf. also Adm IX, 1; RegNB XXII, 1: Ibid., 111, 395; Armstrong, Francis and Clare, 30, 127. 129 EpFid II 28–29: Esser, Die Opuscula, 209; Armstrong, Francis and Clare, 69: “But those who have received the power to judge should exercise judgment with mercy as they themselves desire to receive mercy from the Lord. For judgment will be without mercy for those who have not shown mercy (James 2:13).” Cf. also EpFid II 42–44: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 70. 130 EpFid II 30–31: Esser, Die Opuscula, 209; Armstrong, Francis and Clare, 69: “…let us give alms since this washes our souls from the stains of

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3) fasting and abstinence,131 4) frequent visits to churches,132 5) aversion to vices and sins,133 6) self-denial134 and 7) being simple, humble and pure.135 These norms were part of the guidance that Francis addressed to the entire humankind. But he had in mind the Christians in a special way. Yet he did have something further to say to the religious. Without mincing he plainly tells them, “But religious especially, who have left the world, are bound to do more and greater things without however leaving these undone (cf. Luke 11:42).”136

(our) sins (cf. Tob 4:11; 12:9). For people lose everything they leave behind in this world; but they carry with them the rewards of charity and the alms which they gave, for which they will have a reward and a suitable remuneration from the Lord.” 131 EpFid II 32: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 69: “We must also fast and abstain from vices and sins (cf. Sir. 3:32) and from any excess of food and drink ....” 132 EpFid II 33: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 69: “We must also visit churches frequently and venerate and show respect for the clergy.” 133 EpFid II 37: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 70: “We must hate our bodies with (their) vices and sins, because the Lord says in the Gospel: All evils, vices, and sins proceed from the heart.” Cf. also RegNB XXI, 8: Esser, Die Opuscula, 395; Armstrong, Francis and Clare, 126. 134 EpFid II 40: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 70: “We must also deny ourselves (cf. Matt. 16:24) and place our bodies under the yoke of service and holy obedience, as each one has promised to the Lord.” 135 EpFid II 45, 47: Esser, Die Opuscula, 210–1; Armstrong, Francis and Clare, 70: “We must not be wise and prudent according to the flesh; rather, we must be simple, humble, and pure. We must never desire to be over others; rather we must be servants and subject to every human creature for God’s sake (1 Pet. 2:13).” 136 EpFid II 35: Ibid., 69; Esser, Die Opuscula, 210.

CHAPTER SIX. TOWARDS DISCERNMENT AND PERSONAL DECISION: ORIENTATIONS OF FRANCIS’ GUIDANCE With a view to studying the ways in which Francis helped his “clients” to make the discernment and decision, this chapter focuses its attention on the guidance that Francis imparted to certain individuals. These case studies are conducted on the basis of the following letters of Francis: The Canticle of Exhortation to Saint Clare and Her Sisters (Verba Exhortaionis “Audite Poverelle”); three of Francis’ personal letters (A Letter to Brother Leo—Epistola ad fratrem Leonem, A Letter to a Minister—Epistola ad ministrum and A Letter to Saint Anthony—Epistola ad s. Antonium).

I. PARTICIPATION IN SPIRITUAL EXPERIENCES The popularity of Francis as a spiritual guide may be to a certain extent, attributable to his knack of entering into the very spiritual experiences of people, feeling with them and understanding them. The poor man of Assisi could plunge into the world of the working class and proclaim from the housetops, “I used to work with my own hands, and I (still) desire to work; and I firmly wish that all my brothers give themselves to honest work. Let those who do not know how (to work) learn ....”1 People like mayors, consuls, magistrates, rulers etc. who shouldered great responsibility in the 1

Test 20–21: Armstrong, Francis and Clare, 155; Esser, Die Opuscula,

440.

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community, must have felt convinced that Francis understood them when they heard him say, “I beg you, therefore, with all possible respect, not to forget the Lord or turn away from His commandments by reason of the cares and the preoccupations of this world ....”2 Francis saw himself at one with his brothers in their experience of abject poverty. And he wholeheartedly shared with them all that provided him with interior consolation and joy. They must have fully understood him when he told them, “it has made you poor in the things (of this world) but exalted you in virtue (cf. James 2:5). Let this be your portion, which leads into the land of the living (cf. Ps. 141:6). Dedicating yourselves totally to this, my most beloved brothers, do not wish to have anything else forever under heaven for the sake of our Lord Jesus Christ.”3 In his Letter to Brother Leo, Francis recalls all that had transpired between him and Leo on the road. “I place all the words which we spoke on the road....”4 The two had been close friends and their friendship was a long-standing one. Leo must have surely felt reassured and elated when he was told that he was someone who still mattered for his spiritual guide; he was assured of this because his guide still fondly cherished all that he had confided in him, even though casually while they were travelling together. In order to be able to tell a minister in all frankness, “I speak to you, as I can, concerning the state of your soul”,5 Francis must have fully understood the internal forum of the minister. And for the minister it must have been a big relief to know that his spiritual father had understood him well. The same may be affirmed regarding the Letter to Saint Anthony. Francis not only makes Anthony feel that he had understood him and his problem correctly, but also is reassuringly firm and decisive in his reply.6 Such an attitude would 2 3

EpRect 3: Armstrong, Francis and Clare, 77; Esser, Die Opuscula, 275. RegB VI, 4–6: Armstrong, Francis and Clare, 141; Esser, Die Opuscula,

369. EpLeo 2: Armstrong, Francis and Clare, 47; Esser, Die Opuscula, 222. EpMin 2: Armstrong, Francis and Clare, 74; Esser, Die Opuscula, 232. 6 Cf. EpAnt 2: Esser, Die Opuscula, 153; Armstrong, Francis and Clare, 4 5

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go a long way in setting at rest the doubts and anxieties of a troubled soul. The letters of Francis were actually his means of responding to concrete situations. Individuals had approached him with their different problems and he, in his capacity as a spiritual leader, was intervening through the letters to guide them in taking the right decisions in order to rise to the occasion. The anxieties and worries, the doubts and uncertainties, the cares and preoccupations of those who had taken recourse to Francis, have to be deduced from Francis’ own letters, as none of the contemporary sources quotes them or refers to them. Perhaps the letters of Francis alone happened to be preserved because of the personal grandeur of the writer. An analysis of The Canticle of Exhortation to Saint Clare and Her Sisters (Verba Exhortaionis “Audite Poverelle”) comes in handy in the present context to understand the frame of mind of some of the “clients” of the guide Francis. 1. “Audite Poverelle”7 According to The Legend of Perugia this canticle was composed when Francis had already become blind as well as seriously ill. He was too weak to go up to the “Poverelle” of San Damiano due to his sickness. Clare and her companions were very much concerned about the frail health of their spiritual guide. With a view to consoling his beloved spiritual daughters, he reached out to them through this canticle.8 This is one of Francis’ writings and is also referred to as Verba Exhortationis “Audite poverelle.” Its authenticity was established recently. Cf. Boccali, G. “Parole di esortazione alle ‘poverelle’di San Damiano.” Forma Sororum 14 (1977): 54–70; idem. “Canto di esortatione di san Francesco per le ‘poverelle’ di San Damiano.” Collectanea Franciscana 48 (1978): 5–29; Menichetti, A. Una ‘prosa ‘volgare di san Francesco, 5–10. Studi e Problemi di Critica Testuale. Bologna, 1979; Brambilla, F. Proposte al testo della ‘prosa ‘volgare di san Francesco, 5–8. Studi e Problemi di Critica Testuale. Bologna, 1980; Esser, Die Opuscula, 462–88. 8 LegPer 85(45): Bigaroni, Compilatio, 244; Habig, Omnibus, 1024–5: “At the same time in the same friary, blessed Francis after having composed 7

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SPIRITUAL FORMATION AND GUIDANCE “Listen, little poor ones called by the Lord, who have come together from many parts and provinces: Live always in truth, that you may die in obedience. Do not look at the life outside, for that of the Spirit is better. I beg you through great love, to use with discretion the alms which the Lord gives you. Those who are weighed down by sickness and the others who are wearied because of them, all of you: bear it in peace. For you will sell this fatigue at a very high price and each one (of you) will be crowned queen in heaven with the Virgin Mary.”9

The Poverello invited the Poverelle to “listen” (audite). Francis was not asking them to listen to him or to his words. He did not tell them to listen to somebody or to something else outside. Francis was too weak to give them a new message now. All that he could do was to whisper to them “listen.” The spiritual guide was now asking the sisters of San Damiano to “listen” during their spiritual journey. When they were trying to listen with their ears, they could not “hear” anything special. And there was just the echo of the word “listen.”10 When they tried to look around for signals the ‘Praises of the Lord for his creatures,’ dictated a canticle, words and music, for the consolation of the Poor Ladies of the monastery of San Damiano. He was well aware of the fact that his sickness greatly grieved them. Since he could not go in person to visit and console them, he had his companions bring them what he had composed for them.” 9 VerbExh: Armstrong, Francis and Clare, 40–1; Esser, Die Opuscula, 479–80. 10 Francis uses the word “listen” in his other Writings too. Whenever he wanted to catch the attention of his hearers like the prophets Francis made use of this term “listen.” Cf. EpOrd 5, 21; OffPass X, 4: Ibid., 259, 260, 346; Armstrong, Francis and Clare, 56, 57, 92; Schmucki, O. “Das wiederentdeckte Mahnlied ‘Audite’ des hl. Franziskus fur die Armen Frauen von San Damiano.” Fidelis 68 (1981): 24.

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they did not see anyone in particular. It is now that they turn to their spiritual guide and he guides them into the “world of experiences.”

a. Experiences of Vocation He has them; first of all, delve into the experience of their personal vocation when he uttered the words “Listen, little poor ones called by the Lord.”11 They are able to go beyond the levels of “hearing” and “seeing” and really “listen” to the innermost experience of their being called personally and directly. Each of them begins to feel the inspirational moments in the story of her vocation. Once again the conviction is reawakened in them that the primary agent of their vocation is the Lord Himself.12 They listen once again to the persons and facts connected with their grace of vocation. They begin to live and re-live all the joys and sorrows, encouragements and discouragements they once underwent in connection with their call to their new way of life. They remain “listening” before their “mystery of vocation”, and relish its sweetness and beauty. Under the guidance of their spiritual animator the sisters re-capture the greatness of their vocation. With the words “who have come together from many parts and provinces”13 Francis accompanies them to experience the second stage of their religious life. Those who came into the convent of San Damiano hailed not only from the different parts of Umbria, but also from the various provinces of Italy.14 From

11

VerbExh 1: Armstrong, Francis and Clare, 40; Esser, Die Opuscula,

479. Francis and Clare were unanimous in stating that the origin of every vocation is from the Lord. Cf. RegNB II, 1; Test 1, 14: Esser, Die Opuscula, 378, 438, 439; Armstrong, Francis and Clare, 110, 154; RegCl II, 1: Becker, Ecrits, 124; Armstrong, Clare, 62. 13 VerbExh 2: Armstrong, Francis and Clare, 40; Esser, Die Opuscula, 479. 14 Among those who testified at the processes of canonization of Saint Clare we find sisters from Rome, Pisa and Ferrara. Cf. Boccali, G. “Canto di esortazione di san Francesco per le ‘poverelle’ di San Damiano.” 12

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their own experience they had come to know the difference in freedom that distinguishes married life from religious life. People who enter the married way of life have the freedom to choose “a way of life” and “the companion or the partner in life.” Those who enter the religious way of life have the right to choose their way of life, but have no freedom to choose their companions! The companions are assigned to them; according to Francis, it was God who sends them new members.15 The grace of vocation, an adequate formation and the profession of vows do not eradicate all the differences that emerge due to familial, cultural, economic, social and educational backgrounds of the members. Living together in religious life brings into the open the existence of diverse factors of human nature and expression.

b. Temptations to look outside After giving them a brief but pertinent advice16 the spiritual guide leads the disciples into another realm of experience. He guides them into the interior world of thoughts, imaginations, desires and longings. He warns them, “Do not look at the life outside, for that of the Spirit is better.”17 Though trying to lead a genuine life of religious commitment, the life outside can still be attractive to some. These are the hidden temptations of the religious. Most of the religious, if not all, at some time or the other in their life, go through these experiences of being pulled towards “the life outside.” Francis does not want that any of his followers should leave the Order and return to the “life outside.” He, therefore, speaks of this in the Rule as well.

Collectanea Franciscana 48 (1978): 23; Lehmann, L. Franziskus—Meister des Gebets, 275–88. Werl, 1989. 15 Cf. Test 14: Esser, Die Opuscula, 439; Armstrong, Francis and Clare, 154. 16 VerbExh 3–4: Esser, Die Opuscula, 479; Armstrong, Francis and Clare, 40: “Live always in truth, that you may die in obedience.” 17 VerbExh 3: Ibid., 40; Esser, Die Opuscula, 480.

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“When the year of probation is ended, let them be received into obedience, whereby they promise to observe this life and rule always. And in no way shall it be lawful for them to leave this Order, since according to the Gospel: No one having put his hand to the plough and looking back is fit for the kingdom of God (Luke 9:62).”18

Over and above the temptation to leave the religious way of life, Francis knows of another kind of temptation. This does not consist in wishing to go out of the state of committed life but of going out of the spirit of committed life. He warns his spiritual children against such an insinuating temptation. “There are indeed many religious who, under the pretext of seeking something better than what the prelate commands, look back (cf. Luke 9:62) and return to the vomit of their own will (cf. Prov. 26:11; 2 Pet. 2:22); these are murderers who cause many souls to perish by reason of their bad example.”19

Their spiritual guide Francis here shows that he is able to go into the experience of his “clients.” He searches for the causes of the temptation to “look at the life outside.” It is true that at times they had been experiencing the “meaninglessness” and the “absurdity” of the monotony and routine life inside the convent. Their temptation consisted in their comparing the life inside with the one outside. With a little enlightenment from his part, the guide shows the way out of this temptation. He says, “For that of the Spirit is better.” The Poverello had the insightful courage to articulate the superiority of “the life of the Spirit” over “life outside.” He, thus, teaches his “clients” to make a correct comparison between the life outside and the life of the Spirit. He fervently wishes that all his followers “have the Spirit of the Lord and His holy manner of

RegB II, 11–13: Armstrong, Francis and Clare, 138; Esser, Die Opuscula, 367. 19 Adm III, 10–11: Armstrong, Francis and Clare, 28; Esser, Die Opuscula, 108. 18

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working, to pray always to Him with a pure heart and to have humility, patience in persecution and weakness.”20

c. Dangers from Benefactions The poor man of Assisi then invites his disciples who had vowed absolute poverty, to examine their experiences of poverty. “I beg you through great love, to use with discretion the alms which the Lord gives you.”21 For meeting their material needs, Clare and her companions had been depending totally on God’s providential care that reached them through the generous instrumentality of their well-wishers and benefactors. Francis perceived an inherent danger in these benefactions and he believed that these could eventually lead to undermining the very basis of their life of poverty. Francis wants to make Clare and her sisters aware of the constant danger in which they live. They cannot avoid altogether the danger, because they have to live on the alms the Lord gives them. But at the same time, there was the possibility of a contradiction between the life that they had promised to the Lord and the relatively comfortable and cozy existence of theirs on being provided for by the benefactors. Their spiritual guide asks them to use “discretion” in accepting and using the gifts they are offered. They are to be prudent and discerning in accepting the things they need and using them responsibly. Awareness itself of this danger can enable them to have moderation, reverence and care in the use of the necessities of life.22

RegB X, 8–9: Armstrong, Francis and Clare, 144; Esser, Die Opuscula, 370. For a detailed study of the “Spirit of the Lord and His holy manner of working” confer Van Asseldonk, O. Maria Francesco e Chiara, 91–102. Roma, 1989. 21 VerbExh 4: Armstrong, Francis and Clare, 41; Esser, Die Opuscula, 480. 22 Cf. Schmucki, “Das wiederentdeckte Mahnlied ‘Audite’,” 26. 20

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d. Sickness and Assistance Now Francis passes on along with his Poverelle into another experience of their everyday life. He enters into the experiences of those who were sick, “those who are weighed down by sickness”,23 and into the experiences of those who serve them “and the others who are wearied because of them.”24 Francis himself was sick when he was dictating this canticle. So he was in a privileged position to understand the physical and psychological torments that afflict a sick person. A strict life of poverty and austerity25 could bring along with it very many practical problems regarding health and assistance to the sick. The process of Clare’s canonization speaks of the presence of sick nuns in the convent of San Damiano.26 In order to cater to the needs of these sick members, an infirmary, measuring sixteen by seven meters, was put up. There were occasions when an entire one-third or at times even a full one-half of the sisters of San 23

VerbExh 5a: Armstrong, Francis and Clare, 41; Esser, Die Opuscula,

480. 24

VerbExh 5b: Armstrong, Francis and Clare, 41; Esser, Die Opuscula,

480. From the Third Letter of St. Clare to Blessed Agnes of Prague (31–36) we get some informations regarding the austerities in the convent of San Damiano: Becker, Ecrits, 106, 108; Armstrong, Clare, 202: “Your prudence should know, then, that except for the weak and the sick, for whom (Saint Francis) advised and admonished us to show every possible care in matters of food, none of us who are healthy and strong should eat anything other than Lenten fare, either on ferial days or on feast days. Thus, we must fast every day except Sundays and the Nativity of the Lord, on which days we may have two meals. And on ordinary Thursdays everyone may do as she wishes, so that she who does not wish to fast is not obliged. However, we who are well should fast every day except on Sundays and on Christmas. During the entire Easter week, as the writing of Saint Francis tells us, and on the feasts of the Blessed Virgin Mary and of the holy Apostles, we are not obliged to fast, unless these feasts occur on a Friday.” 26 Cf. Lazzeri, Z. “Il processo di canonizzazione di S. Chiara d’Assisi.” AFH 13 (1920): 403–507. 25

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Damiano remained bed-ridden. Clare herself used to be often one of these bed-ridden patients.27 Francis’ concern turns to these nuns who were suffering from various maladies. Francis is not satisfied with leading the sick into the world of sickness. He guides them forth from the experience of sickness into the world of “infirmity and tribulation.”28 Sickness provides the key for opening the door to a world of new experiences, which usually lies beyond the accessibility of a healthy person. Every person has the right to pass through that door and to profit from the experiences laid out by that world. Francis asks the sick nuns to “bear in peace.”29 It is an indispensable part of human nature to have suffering and trials. So his advice was to accept the nature as such and to bear it in peace. His own experiences had proven to him that the time of sickness and trials could become the opportune moment for the Lord’s visitations in the form of “purification”30 or “chastisement.”31 Hence the sick could and should recognize the Lord’s presence in the trials and tribulations. In this context, “bear in peace” could mean bearing up with a grateful heart all the sufferings and vexations that accompany a sickness, recognizing in it God’s providential plan. The sick are invited not only to suffer passively but also to give thanks to the Cf. G. Boccali, Parole di esortazione alle ‘poverelle’ di San Damiano, in Forma Sororum 14 (1977): 66–70. 28 CantSol 10–11: Esser, Die Opuscula, 129; Armstrong, Francis and Clare, 39: “Praised be You, my Lord, through those who ... bear infirmity and tribulation. Blessed are those who endure in peace, for by You, Most High, they shall be crowned.” 29 VerbExh 5c: Armstrong, Francis and Clare, 41; Esser, Die Opuscula, 480. 30 According to Bonaventure, through a prolonged illness at the beginning of Francis’ conversion, God had prepared him to receive the Holy Spirit. Cf. LMaior I, 2; LMaior XIV, 3: AnFr X, 561, 621–2; Early Documents, Vol. II, 531–2, 641–2; Habig, Omnibus, 636, 738. 31 Thomas of Celano shows how God corrects Francis from his evil ways through mental trials and bodily suffering. Cf. 1 Cel 3: AnFr X, 7; Early Documents, Vol. I, 184–5; Habig, Omnibus, 231. 27

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Lord actively. Francis’ exhortation “bear in peace” gains an added significance when seen in background of what he himself says in the Regula Non Bullata, “And I beg the sick brother to give thanks to the Creator for everything: and whatever the Lord wills for him, he should desire to be that, whether healthy or sick, since all those whom God has predestined for everlasting life (cf. Acts 13:48) He instructs by means of the afflictions of punishment and sickness and the spirit of repentance. As the Lord says: I correct and punish those whom I love (Rev. 3:19).”32

The early biographers mention that Francis was wont to call his trials and tribulations his sisters.33 In his Canticle of Brother Sun he addresses death as “our Sister.”34 But in none of his writings does he use the term “sister” in referring to sickness and tribulations. He was fully aware of the discomforts, anxieties and sufferings that occur as the unfortunate sequel to sickness. That is why he speaks in terms of being “weighed down by sickness.” Francis does not try to protect his beloved nuns of San Damiano from the arduousness of “the weight” of the cross that every Christian is called to shoulder in his life. He associates every form of suffering to the redeeming Cross of Christ. “Let all of us, brothers, look to the Good Shepherd Who suffered the passion of the cross to save His sheep. The sheep of the Lord followed Him in tribulation and persecution, in insult and hunger, in infirmity and temptation, and in

32

RegNB X, 3: Armstrong, Francis and Clare, 118; Esser, Die Opuscula,

387. 2 Cel 212: An Fr X, 252; Early Documents, Vol. II, 384: “Worn out with sufferings on all sides, it was amazing that his strength could bear it. But in fact he did not call these tribulations by the names of ‘pains,’ but rather ‘Sisters.’” Habig, Omnibus, 532. Cf. also LMaior XIV, 2: AnFr X, 621; Early Documents, Vol. II, 641; Habig, Omnibus, 737. 34 CantSol 12: Esser, Die Opuscula, 129; Armstrong, Francis and Clare, 39: “Praised be You, my Lord, through our Sister Death from whom no living man can escape.” 33

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SPIRITUAL FORMATION AND GUIDANCE everything else, and they have received everlasting life from the Lord because of these things.”35

In Chapter X of the Regula Bullata he instructs his followers, “I admonish and exhort the brothers in the Lord Jesus Christ ... to have humility, patience in persecution and weakness.”36 Thus the experience of sickness gives an opportunity for the sick nuns to unite themselves to their Divine Spouse, the Suffering Christ. Francis the guide here escorts the suffering Poverelle of San Damiano to the experience of the Paschal Mystery. He would not allow his followers to get upset or disturbed in sickness or to be too eager to recover from the bodily ailment. “And if anyone should be disturbed or become angry at God or at (his) brothers, or if by chance he persistently asks for medicines with a great desire to free the flesh which is soon to die and is the enemy of the soul (remember:) All this comes from the evil one. (Such a person) is totally caught up with the flesh and he does not seem to be one of the brothers, since he loves his body more than his soul.”37

Francis in this way intends to make the sick disciple welldisposed towards sickness and trials. But from his part he entertains such a compassionate heart for the sick, that he made for them special provisions in the Rule. Though the Rule forbade the accepting of money, he positively made an exception to it and permitted that money be received in favor of the sick.38 Adm VI, 1–2: Ibid., 29; Esser, Die Opuscula, 110. RegB X, 8–9: Armstrong, Francis and Clare, 144; Esser, Die Opuscula, 370; Cf. Freyer, J. Der demutige und geduldige Got, 173–5. Roma, 1989. 37 RegNB X, 4: Armstrong, Francis and Clare, 118; Esser, Die Opuscula, 387. 38 RegNB VIII, 3: Ibid., 384; Armstrong, Francis and Clare, 116: “None of the brothers, wherever he may be or wherever he goes, should in any way carry, receive, or have received (by another) either money or coins, whether for clothing or books or payment for any work—indeed, for no reason unless it is for the evident need of the sick brothers.” 35 36

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Remaining at the bedside of those “who are weighed down by sickness”, Francis became aware of the immediate presence of others who were there for nursing their sick sisters, “the others who are wearied because of them.”39 He entered into the experience of those who were wearied of taking care of the sick. Sickness in a religious community could disrupt the normal functioning of the community itself, as persons had to be assigned to look after the sick member. The inconvenience of the members and the disruption of the normal community routines, are also meaningful experiences for Francis. “If any of the brothers shall fall ill, wherever he may be, the other brothers should not leave him behind unless one of the brothers, or several of them if necessary, are assigned to serve him as they would wish to be served themselves (cf. Matt. 7:12).”40

Francis himself had the experience of caring for the unfortunate lepers41 and knew well that it was not easy to take care of the sick. He was able to appreciate and understand “the weariness” of those who cared for the sick nuns in the monastery of San Damiano. Instead of trying to convince the healthy sisters of the necessity of serving the sick members of their community, their spiritual guide stands by them in their experiences and simply asks them also “bear it in peace.” With these words he invites the sick to transform their yoke of sickness into something sweet and the persons who were assisting the sick to make their burden light.42 Francis speaks about the criterion that the healthy disciple should have towards those who have fallen ill. In Chapter VI of the Regula Bullata, he had it specified, “And if any of them becomes 39

VerbExh 5b: Armstrong, Francis and Clare, 41; Esser, Die Opuscula,

480. RegNB X, 1–2: Armstrong, Francis and Clare, 118; Esser, Die Opuscula, 386–7. 41 Cf. Test 1–3: Ibid., 438; Armstrong, Francis and Clare, 154. 42 Cf. EpFid II 15: Esser, Die Opuscula, 208; Armstrong, Francis and Clare, 68. 40

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sick, the other brothers should serve him as they wish to be served themselves (cf. Matt. 7:12).”43 When Francis himself fell ill, say the biographers, he showed an exceptionally high degree of sensitivity to those who were ministering to him. While joyfully and meekly allowing himself to be taken care of by his brothers, he expressed his gratitude towards them for all that they were doing for him.44

e. Foretasting Eternal Life The Poverello guided his spiritual daughters into rekindling the experience of their past life (vocation), renewing their present life (different aspects of community life) and finally disposing them for their future life (glorious life). Francis assured them “you will sell this fatigue at a very high price.”45 He joined together the life of the past and the present with that of the future. He was speaking of the sufferings of both the sick and the healthy. Their common experience was one of fatigue. But he reminds them that they could sell or exchange this suffering for “a very great price.” The saint of Assisi teaches his spiritual clients that “infirmity and tribulation” need not be hindrances to spiritual life, on the contrary, could be real occasions for growth in spiritual life. There is no vagueness or ambiguity in him when describing the sublimity and greatness of the future experience. He says “each one (of you) will be crowned queen in heaven with the Virgin Mary.”46 An almost the same idea is expressed in Chapter VI of the Regula Bullata. “This is that summit of highest poverty which has established you, my most beloved brothers, as heirs and kings of RegB VI, 9: Ibid., 141; Esser, Die Opuscula, 369. LegPer 86(47): Bigaroni, Compilatio, 248; Habig, Omnibus, 1026: “My dearest brothers and my little children, bear with joy the pain and fatigue that my infirmity causes you. The Lord will take the place of his poor servant to recompense you both in this world and in the next; he will credit you with the good works that you have to neglect in order to take care of me. You will obtain an even greater recompense than those who serve the whole Order.” 45 VerbExh 6a: Ibid., 41; Esser, Die Opuscula, 480. 46 VerbExh 6b: Armstrong, Francis and Clare, 41; Esser, Die Opuscula, 480. 43 44

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the kingdom of heaven.”47 Francis was conducting his disciples into the experience of future glory in faith and hope. In the Canticle of Brother Sun he had taught them to sing, “Blessed are those who endure in peace for by You, Most High, they shall be crowned.”48

Francis is assisting his disciples to enter into an experience of hope, even though they all remain tightly shut within the confines of the present time and space. With their feet firmly established in the present, Francis was unfolding to them a world that awaited them. With regard to time and space what Francis was explaining was related to the future. But in faith and hope the Poverelle experienced their future glory! For Francis, thus, “sharing of spiritual experiences” as part of spiritual guidance, includes not only the experiences of the past and the present but also of the future.49

II. INTERPERSONAL RELATIONSHIP Interpersonal relationship is of paramount importance in spiritual guidance. Francis’ personal letter to Brother Leo is helpful to illustrate this point. 1. The Letter to Brother Leo The letter to Brother Leo, written in Francis’ own hand, now preserved in the Cathedral of Spoleto,50 reads as follows, “Brother Leo, (wish) your Brother Francis health and peace. I speak to you, my son, as a mother. I place all the words which we spoke on the road in this phrase, briefly and (as) advice. And afterwards, if it is necessary for you to come to me for counsel, I say this to you: In whatever way it seems best to 47

RegB VI, 4: Armstrong, Francis and Clare, 141; Esser, Die Opuscula,

382. CantSol 11: Armstrong, Francis and Clare, 39; Esser, Die Opuscula, 129. Cf. LegPer 85(45): Bigaroni, Compilatio, 244; Habig, Omnibus, 1025. 50 Cf. Pratesi, A. “L’aulografo di sail Francesco nel Duomo di Spoleto.” In San Francesco e i francescani a Spoleto, 17–26. Spoleto, 1984. 48 49

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SPIRITUAL FORMATION AND GUIDANCE you to please the Lord God and to follow His footprints and His poverty, do this with the blessing of God and my obedience. And if you believe it necessary for the well-being of our soul, or to find comfort, and you wish to come to me, Leo, come!”51

This letter reveals very many facets of interpersonal relationship that become apparent in the context of spiritual guidance. The letter as a whole points to the kind of relationship that existed between Francis and Leo. The totality of this relationship assumes various forms and shades of meaning in its concrete expressions.

a. Spiritual Guide as Brother “Brother Leo, (wish) your Brother Francis health and peace!”52

The particular nature of this relationship that first comes into focus is the one of brotherliness. It was a brother-to-brother relationship that had come into vogue between Francis and his “clients.” “You all are brothers” is the teaching of Christ. Francis appropriated this fundamental status that Christ himself had designated to his disciples and made it his own. He used the term “brother”, linking it inseparably with the personal name (Brother Leo and Brother Francis). The brotherly relationship was not something in the abstract but was the real relationship that bound him to the concrete individual in front of him. The opening sentence could be understood as a greeting. But it could also mean something more than a mere greeting. Leo might have inquired from his spiritual guide the secret of health (of soul, mind and body). He might have been eager to discover the means for arriving at real and lasting peace. Francis teaches Leo the secret of real health and peace: “Brother Leo, Brother Francis health and peace.” Where men can meet each other as brothers, there is health and peace. 51

EpLeo 1–4: Armstrong, Francis and Clare, 47–8; Esser, Die Opuscula,

222. 52

EpLeo 1: Armstrong, Francis and Clare, 47; Esser, Die Opuscula, 222.

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Where they fail to treat each other as brothers, health and peace disappear. So Francis recommended the establishment of brother-to-brother relationship as the antidote for the lack of health and peace in the individual as well as in the society. The theme “brother” is fundamental to the spirituality of Francis of Assisi. He wanted his Order to be known as the Order of “brothers” (friars).53 All the members are to be known as brothers, irrespective of one’s office and function.54 Francis gives more stress on the Christian identity of “being a brother” than on “the function” one has in the fraternity. Francis prefers to add “brother” before ones official function, such as “minister” “custodian” “priest”55 etc. Despite all the veneration that Francis professed to have towards priesthood, he attached greater importance to the brotherhood.56 Leo himself was a priest. But Francis addresses him “Brother Leo.” Francis’ brotherhood knew no boundaries and included into its bosom his religious community, the Church, humankind, Cf. EpCust I 1; EpCust II 1; EpOrd 2; RegB 1, 1: Ibid., 170, 174, 258, 366; Armstrong, Francis and Clare, 52, 54, 55, 137; 1 Cel 38: AnFrX, 30; Early Documents, Vol. I, 217: “He himself originally planted the Order of Lesser Brothers and on the occasion of its founding gave it this name. For when it was written in the Rule, ‘Let them be lesser ...,’ at the uttering of this statement, at that same moment he said, ‘I want this fraternity to be called the Order of Lesser Brothers.’” Habig, Omnibus, 260. 54 RegNB VI, 3: Esser, Die Opuscula, 382; Armstrong, Francis and Clare, 114: “No one should be called Prior, but generally should be called Friars Minor.” 55 EpOrd 2–3: Esser, Die Opuscula, 259; Armstrong, Francis and Clare, 55–6: “To all the reverend and much beloved brothers; to Brother A...the Minister General of the Order of Friars Minor, its lord, and to the other ministers general who will come after him; to all ministers, custodians, and priests of this same brotherhood (who are) humble in Christ; and to all the simple and obedient brothers, from first to the last. Brother Francis...” 56 EpOrd 14, 17, 23: Esser, Die Opuscula, 260-261; Armstrong, Francis and Clare, 56–7: “In the Lord I also beg all my brothers who are priests... Remember, my brothers who are priests, .... Look at your dignity, you brothers (who are) priests ....” 53

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animals and all living and non-living things. So the brotherhood of Francis has both social as well as cosmic dimensions.57 But in the context of spiritual guidance it starts with the imbibing of the identity of “brother” that one learns directly from the spiritual guide itself. By calling Leo who was a priest, “Brother Leo”, Francis informs his “client” of his fundamental identity and invites him to live up to that high dignity, to which he has been called. For Francis, “brother” was more than a title; it was a way of thinking, feeling and willing. It was the highest perfection that one could acquire on earth. It was a constant challenge for one to be a brother and to see and deal with others (including animals, plants and other created things) as brothers. Francis was very keen on educating his brothers in the ways and means of growing up in brotherliness. He was vehement in teaching his followers to fight against the sins that thwart the life of “brotherhood.” He taught his followers to be “brothers” among themselves and to be so also with the outsiders.58

b. Spiritual Guide as Mother Francis opens the communication with, “I speak to you, my son, as a mother.”59 The terms used between the spiritual guide and the client for addressing each other are familial and intimate ones. In the present letter the terms, “you”, “your” and “to you” occur often. Though Francis here calls his disciple “Brother Leo”, he immediately qualifies him as “my son.” As a rule the Poverello used “my brothers”60 or “my most beloved brothers”61 or “my blessed

Cf. Bernard, C. A. Theologie affective, 68–9. Paris, 1984; Scheler, M. Essenza della simplicita, 157–66. Roma, 1980. 58 Cf. Dozzi, D. Il Vangelo nella Regola non bollata di francesco d’Ass’isi, 155–203. Roma, 1989. 59 EpLeo 2a: Armstrong, Francis and Clare, 47; Esser, Die Opuscula, 222. Cf. Hoeberichts, G. “I speak to you, my son, as mother.” Franciscan Institute of Asia 3 (1982): 2–12. 60 EpOrd 5, 14, 17, 21; RegB III, 10: Armstrong, Francis and Clare, 56, 57, 139; Esser, Die Opuscula, 259, 260, 368. 57

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brothers”62 and not “my sons” in addressing his friars. On a particular occasion he used the appellation, “sons of the Lord and my brothers.”63 But in the letter under discussion Francis calls his spiritual child “my son.” It was not a casual address. He was appropriating to himself the Pauline usage (cf. 1 Cor. 4:15–16); it was an endorsement of his role in generating a spiritual child. For, forthwith in the context he assumes the mother’s role by adding, “I speak to you, my son, as a mother.” There are other references also to the use of the mother-symbol in his writings. In the Rules Francis without exception recommended familial relationships in the fraternity. In the Regula non Bullata, while treating on mutual help in the community, he asks the brothers to love and care for one another after the manner of a mother.64 According to The Rule for Hermitages, the brothers are to alternate between the role of mother and that of sons.65 Francis insisted in the Regula Bullata that brotherly love should go beyond the natural love of a mother.66 Francis’ idea of mother transcends tangible 61

RegB VI, 4: Armstrong, Francis and Clare, 141; Esser, Die Opuscula,

369. EpOrd 38; RegNB XX, 1; Test 34: Armstrong, Francis and Clare, 57, 125, 156; Esser, Die Opuscula, 262, 394, 443. 63 EpOrd 5: Armstrong, Francis and Clare, 56; Esser, Die Opuscula, 259. 64 RegNB IX, 10–11: Ibid., 386; Armstrong, Francis and Clare, 117–8: “And each one should love and care for his brother in all those things in which God will give him grace, as a mother loves and cares for her son (1 Thess. 2:7).” Cf. also Van Asseldonk, O. Maria Francesco e Chiara, 454–5. Roma, 1989. 65 RegEr 1–2, 10: Esser, Die Opuscula, 409, 410: Armstrong, Francis and Clare, 147, 148: “Those who wish to live religiously in hermitages should be three brothers or four at the most; two of these should be mothers and they may have two sons or at least one. The two mothers should follow the life of Martha, while the two sons should follow the life of Mary... The sons, however, should sometimes assume the role of the mothers, as from time to time it may seem good to them to exchange (roles).” Cf. also Van Asseldonk, Maria Francesco e Chiara, 215, 451. 66 RegB VI, 7–8: Esser, Die Opuscula, 369; Armstrong, Francis and Clare, 141: “And wherever the brothers may be together or meet (other) 62

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realities and categories. It is something evangelical in orientation and Marian in essence, as expressed in the First and Second Versions of the Letter to the Faithful.67 Being fecund, giving birth, nurturing, nourishing, providing security and confidence, self-sacrificing, loving disinterestedly etc. are some of the outstanding features of motherhood. It is in this sense that the relationship between the spiritual guide and his “client”, is expressed in the category of “mother-son” relationship; it is a most expressive symbol borrowed from nature itself.

c. Spiritual Guide as Companion The sentence, “I place all the words which we spoke on the road in this phrase, briefly and (as) advice”,68 is the one that immediately appears in the letter. This presupposes the fact that there had taken place a long conversation between Francis and Leo while they were on the road. They had been travelling companions to each other. Francis, in his capacity as guide, now takes up in his letter, the sharing they have had between them earlier. Francis reassures his client that what they had previously discussed, is very much green in his memory. He had not forgotten anything of what Leo had shared with him. Francis says, “I place all the words.” The relationship that was there between them was not an ephemeral or passing one. It was a permanent and committed brother, let them give witness that they are members of one family. And let each one confidently make known his need to the other, for, if a mother has such care and love for her son born according to the flesh (cf. 1 Thess. 2:7), should not someone love and care for his brother according to the Spirit even more diligently?” Cf. also Van Asseldonk, Maria Francesco e Chiara, 215–6, 239–41, 243–4, 455–9. 67 EpFid II, 10; EpFid II 53: Esser, Die Opuscula, 179, 211; Armstrong, Francis and Clare, 63, 70: “(We are) mothers, when we carry Him in our heart and body (cf. 1 Cor. 6:20) through divine love and a pure and sincere conscience and (when) we give birth to Him through (His) holy manner of working, which should shine before others as an example (cf. Matt. 5:16).” Cf. also Van Asseldonk, Maria Francesco e Chiara, 86–8, 98– 100, 104–10, 197–9. 68 EpLeo 2b: Armstrong, Francis and Clare, 47; Esser, Die Opuscula, 222.

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one, and Leo could rest assured of it. Moreover, Francis had listened to Leo’s words, feelings, body language, silence, in short, to the total personality of Leo. He had listened to Leo with his ears, with his eyes, with his mind and with his heart; he had listened to him with his whole personality. The phrase “in via” used by Francis in the letter could be translated also as “on the way.” Such a reading adds an extra color to the content of the message. Francis gives much importance to the “way of spirituality.” He did not want to model his way of life on any of the existing models of religious life, but preferred to be on the move as Christ and his disciples had been. He gave definite directives to the brothers on the manner which they should be “on the way” in the world69 and wanted them to give witness to the pilgrim nature of the Church.70 Man is on his way to his Heavenly Father and does not have a lasting abode here on earth. They cannot take along with them anything from this world. During this terrestrial pilgrimage one’s guiding law is “love people and use things” and not “love things and use people.” Francis saw the great temptation for one to stop on the way because of excessive temporal concerns. He taught his followers to live like guests in this world.71 Francis was Leo’s companion not merely on the road; he became his travelling companion on his spiritual journey. As companion, Francis listened to all that Leo had narrated to him “on the way” of his spiritual journey. While on their spiritual journey Francis listened attentively to his client’s personal history. Recalling to mind those moments they had spent together, the spiritual helper makes Leo aware of the real state of his soul. Francis accompanied Leo as a constant companion in his spiritual life and exerted a great impact on him.

Cf. RegB III, 10–14: Esser, Die Opuscula, 368; Armstrong, Francis and Clare, 139–40. 70 Cf. RegB VI, 1–6: Esser, Die Opuscula, 368–9; Armstrong, Francis and Clare, 141. 71 Cf. Test 24–26: Esser, Die Opuscula, 441; Armstrong, Francis and Clare, 155. 69

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d. Spiritual Guide as Counselor Francis assumes the role of counselor in his mission of being a spiritual guide. He says, “And afterwards, if it is necessary for you to come to me for counsel, I say this to you.”72 This implies that Leo had been going to Francis for getting his advice and that he had been accepting Francis’ counsels. Leo had been seeing in Francis a spiritual counselor and had been experiencing a welcoming attitude (“if... you wish to come to me, Leo, come!”); he felt he was being accepted in the totality of his personality (“if you believe it necessary for the well-being of your soul, or to find comfort”); Francis had been giving him an empathetic listening (“all the words which we spoke”). All these factors enabled Leo, under the guidance of Francis, to make personal decisions in full freedom (“In whatever way it seems best to you”). Thus Francis proved himself to be a great counselor, having a profound knowledge of human nature. His own experiences in life had given him deep insights into the functioning of the human mind and he, moreover, was making use of his knowledge and skill in guiding his spiritual children. He had the capacity to easily elicit a self-expression from his disciple and then sustain a frank sharing of experiences between the “client” and him. The phrase, “I speak to you” shows that Francis had already bridged the wide gap that initially exists between a spiritual guide and the “client.” Francis always preferred to speak to people directly in the first person,73 and was remarkably successful in establishing personal relationships with people personally through his use of “I” forms. On certain occasions he employed the direct form of speech as, “I beg you”,74 “I resolve and promise”,75 “I ask and counsel”76 etc. At other times he put his heart and soul in such earnest appeals of his, “I beg you, with all that is in me and more ...”,77 “Kissing your feet EpLeo 2c: Armstrong, Francis and Clare, 48; Esser, Die Opuscula, 222. EpMin 2: Ibid., 232; Armstrong, Francis and Clare, 74: “I speak to you....” 74 VerbExh 4 (7): Ibid., 41; Esser, Die Opuscula, 480. 75 FormViv 2: Armstrong, Francis and Clare, 45; Esser, Die Opuscula, 298. 76 UltVol 2: Armstrong, Francis and Clare, 46; Esser, Die Opuscula, 449. 77 EpCust I 2: Armstrong, Francis and Clare, 53; Esser, Die Opuscula, 170. 72 73

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and with all that love of which I am capable, I implore all of you brothers”,78 “I beg you with all possible respect ... I firmly advise you ....”79 There are instances where he made use of his “I” forms in God’s name, “I ask you in the sight of the Lord Our God, as much as I can ...”,80 “In the Lord I also beg all my brothers ...”, “I admonish and urge in the Lord...”, “I ... say through the Lord Jesus Christ”,81 “I ... ask and implore in the love which is God.”82 Similar expressions of a personal character appear even in the juridical documents of his. “I beg the sick brothers ...”,83 “I beg all my brothers”,84 “I ask all the brothers ...”, “I firmly command and decree”,85 “I admonish and exhort ...”, “I counsel, admonish and exhort my brothers ...”,86 “I firmly command ...”,87 “I strictly command ....”88 The tone of his letter to Brother Leo speaks volumes for the rapport that Francis had built with his client Leo. Such an

78 79

EpOrd I 2: Armstrong, Francis and Clare, 56; Esser, Die Opuscula, 259. EpRect 3, 6: Armstrong, Francis and Clare, 77, 78; Esser, Die Opuscula,

275. 80

EpCust II 4: Armstrong, Francis and Clare, 54; Esser, Die Opuscula,

174. EpOrd 14, 30, 47: Armstrong, Francis and Clare, 56, 58, 60; Esser, Die Opuscula, 260, 261, 263. 82 EpFid II 87: Armstrong, Francis and Clare, 73; Esser, Die Opuscula, 213. 83 RegNB X, 3: Armstrong, Francis and Clare, 118; Esser, Die Opuscula, 387. 84 RegNB XVII, 5: Armstrong, Francis and Clare, 122; Esser, Die Opuscula, 392. 85 RegB XXIV, 1, 4: Armstrong, Francis and Clare, 134; Esser, Die Opuscula, 389. 86 RegB II, 17; III, 10: Armstrong, Francis and Clare, 139; Esser, Die Opuscula, 367, 368. 87 RegB IV, 1: Armstrong, Francis and Clare, 140; Esser, Die Opuscula, 368. 88 RegB X, 3; XI, 1; XII, 3: Armstrong, Francis and Clare, 143, 144, 145; Esser, Die Opuscula, 370–1. 81

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understanding, confidential and interested relationship of the counselor had positive influence on the “client.”

e. Spiritual Guide as Man of God The fact that Francis had proved himself to be not only an effective counselor but also a spiritual counselor, speaks for itself. He did not leave Leo free to do whatever he thought to be best for him, but insisted, “In whatever way it seems best to you to please the Lord God and to follow his footprints and his poverty, do this with the blessing of God and my obedience.”89 Francis led Leo to a radical interior freedom which would liberate the person from all bonds and make him free to please the Lord and to follow his footprints and his poverty. Francis, the man of God, strove tirelessly to teach his disciples to do things that were always pleasing to God.90 He corrected the tendency of his brothers who were priests to “please people” and respectfully but firmly told them to direct all their attention only to “pleasing the Lord” while celebrating the holy Sacrifice of the Mass.91 Similarly while celebrating the Divine Office one had to be preoccupied only with the idea of pleasing the Lord.92

EpLeo 3: Armstrong, Francis and Clare, 48; Esser, Die Opuscula, 222. RegNB XXII, 9: Ibid., 395–6; Armstrong, Francis and Clare, 127: “And that we have left the world, we have nothing else to do except to follow the will of the Lord and to please Him.” 91 EpOrd 14, 15: Esser, Die Opuscula, 260; Armstrong, Francis and Clare, 56–57: “In the Lord I beg all my brothers who are priests, or who will be or who desire to be priests of the Most High, that whenever they wish to celebrate Mass ... (Let them do this) ... not for any mundane reason or out of fear or out of love of some person, as if they were pleasing people ... But let every wish be directed to God in as much as grace will help (them) desiring thereby to please only the most high Lord.” 92 EpOrd 41–42: Esser, Die Opuscula, 262; Armstrong, Francis and Clare, 60: “... the clerics say the Office with devotion before God, not concentrating on the melody of the voice but on the harmony of the mind, so that the voice, may blend with the mind, and the mind be in harmony with God. (Let them do this) in such a way that they may please 89 90

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Francis had envisaged his friars to be missionaries but they had to be motivated by the sole desire of pleasing the Lord. They were, first of all, to lead an exemplary life which would in itself be a witnessing to the Saracens and other non-believers. He cautioned them against directly proclaiming God’s Word until they were certain that the time was pleasing to the Lord. Even when they proclaimed the Good News it should be done in harmony with the Lord’s good pleasure.93 The spiritual counselor takes pains to make clear what the meaning of “pleasing the Lord God” is. In the particular case of Leo it was nothing but the resolve “to follow His footprints and His poverty.” “Follow His footprints” signifies conforming himself in everything to the mind of Jesus Christ; more specifically Leo is to carry out in the concreteness of his life-situation what Jesus had taught through words and deeds.94 For Francis, following the life of Jesus Christ is necessarily connected with adopting “His poverty” (the minority of Jesus Christ). The only ambition that Francis had was to follow the footsteps of the Poor and Crucified Lord till his last breath.95 As a man of God, Francis gave his permission to Brother Leo to “do this with the blessing of God and my obedience.” On the face of it, a first reading of the text seems to suggest that Francis was here only counseling (“consilio” twice and “consilium” once) his “client.” But a closer examination of the context reveals that the phrase carries with it the force of a command (faciatis?) of a man of God through purity of heart and not charm the ears of the people with sweetness of voice.” 93 RegNB XVI, 5, 7: Esser, Die Opuscula, 390; Armstrong, Francis and Clare, 121, 122: “As for the brothers who go ... proclaim the word of God when they see that it pleases the Lord ... They can say to (the Saracens) and to others these and other things which will have pleased the Lord.” 94 Cf. RegNB I, 1–5: Esser, Die Opuscula, 377–8; Armstrong, Francis and Clare, 109. 95 UltVol 1: Esser, Die Opuscula, 449; Armstrong, Francis and Clare, 46: “I, brother Francis, the little one, wish to follow the life and poverty of our most high Lord Jesus Christ and his holy mother and to persevere in this until the end.”

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God. The command here is to follow the footprints of Jesus Christ and his poverty. Brother Leo had vowed himself to serve the Lord in poverty and humility.96 This is precisely the reason why the spiritual guide reminded the disciple to “do this with the blessing of God and my obedience.” The full import of this command becomes evident from another context where Francis says, “All the brothers should strive to follow the humility and the poverty of our Lord Jesus Christ and remember that we should have nothing else in the whole world except, as the Apostle says, having something to eat and something to wear, we be content with these (cf. 1 Tim. 6:8).”97

The motive force in all of Francis’ undertakings came from his one desire to be a “brother” and to help others to be “brothers.” At heart everyone longs for it. But what distinguishes Francis from the other ordinary mortals in this regard, is the means he adopted for achieving the goal. Francis had his own perception of the life and mission of Jesus. He saw the redemptive work of Jesus as the rendering of all men “brothers” to one another through a life of self-abnegation in “poverty” (minority). Following the footsteps of Jesus, Francis chose to be “a minor” and wanted his community to be known as the Order of “Friars Minor.”98 Francis taught his clients to be ever vigilant against man’s innate urge to establish a supremacy over his fellowmen.99 Domination of every kind is sin; it is a sin against God’s plan itself. RegB VI, 1–2: Esser, Die Opuscula, 368–9; Armstrong, Francis and Clare, 141: “The brothers shall not acquire as their own, neither a house nor a place nor anything at all. Instead, as pilgrims and strangers (cf. 1 Pet. 2:11) in this world who serve the Lord in poverty and humility ....” 97 RegNB IX, 1: Ibid., 117; Esser, Die Opuscula, 385. 98 Cf. RegB I, 1; RegNB VI, 3: Ibid., 366, 382; Armstrong, Francis and Clare, 114, 137. 99 RegNB V, 9: Esser. Die Opuscula, 382; Armstrong, Francis and Clare, 113: “Similarly, all the brothers in this regard should not hold power or dominion, least of all among themselves.” 96

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Where a condition of domination and exploitation prevails there the brotherhood of humankind cannot flower into a reality. Citing Jesus himself he appealed all his brothers to grow up as “friars minor.”100 He forbade his followers to undertake apostolates that would breed in them a feeling of superiority or power over others; instead they were to take up tasks that would spur them on in their life of being minors.101

f. Spiritual Guide as Friend Francis’ letter to Leo, particularly its concluding sentence, evidences the intense friendship that existed between them. The term “your” in the very opening sentence “Brother Leo, (wish) your brother Francis”, refers to a relationship that is affectionate. In order to emphasize the special place that had been reserved in his heart for Brother Leo, his spiritual guide described himself as “your brother Francis.” In fact Francis and Leo were great friends. The use of Italianized Latin (“Francisco tuo” instead of Franciscus tuus) and the blatant disregard for the principles of grammar and spelling (Francis misspells even his own name) could be pointing to the high degree of familiarity and the freedom that existed between them. No outsider is in a position to enter into the mystery and profundity of the language of friendship! The last sentence of the letter hints at some particulars of this friendship. RegNB V, 10–12: Esser, Die Opuscula, 382; Armstrong, Francis and Clare, 114: “For as the Lord says in the Gospel: The rulers of the people have power over them, and their leaders rule over them (Matt. 20:25); it shall not be like this among the brothers (cf. Matt. 20:26a). And whoever among them wishes to become the greater should be their minister (cf. Matt. 20:26b) and servant. And whoever is the greater among them should become like the lesser (cf. Luke 22:26).” 101 RegNB VII, 1–2: Esser, Die Opuscula, 383; Armstrong, Francis and Clare, 115: “None of the brothers should be administers or managers in whatever places they are staying among others to serve or to work, nor should they be supervisors in the houses in which they serve; nor should they accept any office which might generate scandal or be harmful to their souls (cf. Mark 8:38); instead, they should be the lesser ones and subject to all who are in the same house.” 100

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“And if you believe it necessary for the well-being of your soul, or to find comfort, and you wish to come to me, Leo, come.”102 It is spontaneous for friends to long for each other’s companionship. Knowing this well, Francis lets Leo know that his would be always a gratifying presence for him. “And if you wish to come to me, Leo, come!” The spiritual guide does not regard the presence of his “client” as an intrusion into his life of prayer or as a dissipation of time. Francis boldly tells Leo, “Come to me, Leo, come.” These few words condense into themselves the intimacy, cordiality, mutual esteem and freedom that existed between them. Francis was a friend indeed whose little hut had no doors for keeping his “clients” out. They could always look forward to finding in Francis an open heart. Francis here makes clear two outstanding aspects of the relationship between the spiritual guide and the client. First of all, the friendship should lead to the spiritual growth of persons—“if you believe it necessary for the well-being of your soul.” The client’s spiritual well-being is the crucial factor in assessing the quality of the relationship. A true Christian friendship does not end up in the mere experience of mutual esteem or dependency. It is the sharing of life in Jesus Christ between two people; they share with each other joys and sorrows of life and encourage each other on their spiritual journey of growth into the fullness of Christ. The friendship between Francis and Leo, contributed to the spiritual well-being of not only the “client” but also the guide. Secondly, there was something else that Francis had in mind to share with Leo. It was very personal. The spiritual guide showed his goodwill in extending a standing welcome to his client. The invitation was to having a face-to-face conversation. But as a good friend, he showed the extreme caution not to exploit the relationship that existed between them by imposing himself on the client. The letter stressed on the phrase “to find comfort.” Francis is making it sufficiently clear in his letter that Leo had the full freedom to walk into presence as and when he felt like doing so. With the same words the spiritual master left his client perfectly free to choose whether to go or not go to him. Francis 102

EpLeo 4: Ibid., 48; Esser, Die Opuscula, 222.

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knew very well that love in its purified form is most respectful of the other’s freedom. Francis made Leo feel comfortable with the relationship itself, the frequency of encounters, the duration of their meetings and the place of their sharing. In his spiritual maturity and holy detachment the saint of Assisi intends to make his client recognize the right and freedom that he has in determining the measure of the distance he wishes to maintain with his spiritual guide, at the same time, remaining aware of their interior unity in the Lord. As a result even if Leo did not appear before his spiritual guide, he would still have accepted the reality as such. Francis had an open heart not only to welcome his “clients”, but also to let them go where the Lord led them.

III. GUIDANCE TOWARDS DISCERNMENT Francis knew very well that the goal of spiritual guidance was to find out God’s will and carry it out faithfully. The purpose of his spiritual assistance was nothing but to help his “clients” to discern for themselves the will of God. While searching for God’s will he showed the maximum concern for himself and for others in remaining ever docile to accepting God’s plan.103 This searching is neither activity nor passivity; it is activereceptivity. Though spiritual guidance one seeks to make oneself fully free for God. During personal guidance, one searches to find the true self that one is, with all its ups and downs, its points of strength and weakness and accepts that real self as God himself accepts it. It is a laborious process in which the personal history is studied, the motivations are clarified and the inner movements are perceived in order to make the discernment (Diacrisis). The adult Christian is not only the one who is led by the Holy Spirit but is also the one who has the capacity to perceive the EpOrd 50: Ibid., 263; Armstrong, Francis and Clare, 61: “Almighty, eternal, just, and merciful God, grant us in our misery (the grace) to do for You alone what we know You want us to do, and always to desire what pleases You.” Cf. also CantSol 13; EpFid II 8–11, 52; RegNB X, 3; XXII, 2: Esser, Die Opuscula, 129, 208, 211, 387, 395; Armstrong, Francis and Clare, 39, 68, 70, 118, 127. 103

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workings of the same Spirit. Through discernment one comes to distinguish the movements of the Spirit of the Lord from those of the evil spirits (these go counter to God’s plans).104 Recognizing the two kinds of movements, one is led to accept the former and reject the latter. It is also through discernment that one discovers the better one between two choices and the best one among many options, as the one that conforms to God’s will. 1. The Letter to a Minister This letter of Francis may be divided into two parts. The first part (vv. 1–11) concerns an individual friar, while the second part (vv. 12–22) deals with the friars in general. An analysis of the first part brings out a few other aspects of the spiritual guidance as offered by Francis. The first part of the letter begins, “To Brother N., minister: May the Lord bless you (cf. Num. 6:24).”105

a. Confidentiality The content of the letter is something confidential. It deals with the problems of an individual minister that concerned at the same time many others also. The person in crisis communicated to his spiritual guide the details, perhaps even giving the names of the friars who had become hindrances to his spiritual life. Francis thus was in the know of the events and in his capacity as spiritual guide, was able to assess the depth of the feelings of the concerned minister.

Francis in his Admonition XII says: “A servant of God may be recognized as possessing the Spirit of the Lord in this way: if the flesh does not pride itself when the Lord performs some good through himsince the flesh is always opposed to every good; rather he considers himself the more worthless in his own eyes and esteems himself less than all others.” Ibid., 31; Esser, Die Opuscula, 112. Cf. Maestre, E. A. “El Discernimento de Espiritus y su Aplicacion Segun San Francesco de Asis.” Laurentianum 25 (1984): 414–48. 105 EpMin 1: Armstrong, Francis and Clare, 74; Esser, Die Opuscula, 232. 104

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As the matter called for utmost secrecy and confidence, Francis thinks of moving away from his normal practice of naming the addressee,106 as mentioning the minister’s name would have adverse effects on many others also. Therefore, as a prudent spiritual guide he begins the letter with a confidential phrase: “To Brother N., minister.” Francis had recognized the fact that confidentiality is vital to the effectiveness of spiritual guidance. Francis encouraged his brothers to make known their needs to one another confidently.107 Such sharing presupposes the capacity of the friars in keeping secrets. That is why he did not want to reveal the name of the minister to anyone even to his own secretary who was copying down his words. Francis avoided even mentioning his own name lest the letter should be attributed to him. In this he was practising the highest form of confidentiality! In this confidential atmosphere Francis invokes the Lord’s blessings on the client. “May the Lord bless you (cf. Num. 6:24a).”108 This is an abbreviated form of the formula given in the letter to Brother Leo’109 and here also signifies much more than a mere ceremonial formality. Realizing the gravity of the situation (requiring discernment), the spiritual guide brings his client into the Lord’s presence. More than communicating the Lord’s message to the minister through a letter, Francis brings the minister to the Lord by means of this letter so that with the help of the Holy Spirit his client could be enabled to make a proper discernment. Cf. EpAnt 1; EpCus I 1; EpCust II 1; EpFid II 1; EpLeo 1; EpOrd 2– 3; EpRect 1;Test 34: Ibid., 153, 170, 174, 207, 222, 259, 274, 443; Armstrong, Francis and Clare, 79, 52, 54, 67, 47, 555–6, 77, 156. 107 RegNB IX, 10: Esser, Die Opuscula, 386; Armstrong, Francis and Clare, 117: “And each one should confidently make known his need to the other, so that he might find what he needs and minister it to him.” Cf. also RegB VI, 8: Esser, Die Opuscula, 369; Armstrong, Francis and Clare, 141. 108 EpMin Ib: Ibid., 74; Esser, Die Opuscula, 232. 109 BenLeo 1–3: Ibid., 143; Armstrong, Francis and Clare, 100: “May the Lord Bless you and keep you; May He show His face to you and be merciful to you. May He turn His countenance to you and give you peace (Num. 6:24–26). May the Lord bless you, Brother Leo (cf. Num. 6:27b).” 106

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b. Discernment based on Reality “I speak to you, as I can, concerning the state of your soul. You should accept as a grace all those things which deter you from loving the Lord God and whoever has become an impediment to you, whether (they are) brothers or others, even if they lay hands on you.”110

Here too it is in God’s presence that the dialogue takes between the guide and the “client.” The minister had revealed to the guide all his difficulties, problems, burdens, obstacles, hindrances and fears (“even if they lay hands on you”). The client’s problem consists in his difficulty to bear with those (“an impediment to you”) he believed were depriving him of his right to his spiritual wellbeing (“deter you from loving the Lord God”). Francis shows great understanding here (“I speak to you, as I can, concerning the state of your soul”) and without passing any judgment accepts him as he was. This is a concrete case of discernment. The minister wanted in all sincerity to find out God’s will and follow it. Francis, his spiritual guide helps the minister to discern what is best for him. According to Francis, impediments and obstacles arising from the outside need not be hindrances in spiritual life but instead can be godsend occasions for growth in spiritual life. “You should accept as a grace all those things which deter you from loving the Lord God.” Every person experiences sorrows (cross) and joys (resurrection); these are part and parcel of a normal human existence. It is not possible to avoid the crosses that enter into one’s life. These negative experiences can also be seen as sources of “grace.” One can accept them as such and transform them as sources of grace.111 A Christian can do it uniting himself with Jesus

EpMin 2: Ibid., 74; Esser, Die Opuscula, 232. Adm V, 8: Ibid., 109–110; Armstrong, Francis and Clare, 29: “But in this we can glory: in our infirmities (cf. 2 Cor. 12:5) and bearing daily the holy cross of our Lord Jesus Christ (cf. Luke 14:27).” 110 111

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Christ who accepted and transformed the cross112 as an instrument of salvation—“grace.” In keeping with his all-round perspective Francis might have here preferred to call the difficulties in life as “brothers/sisters” or “friends” rather than hindrances. In Chapter XXII of the Regula Non Bullata Francis expresses the views he holds on these basic realities of life. “Let us pay attention, all (my) brothers, to what the Lord says: Love your enemies and do good to those who hate you (cf. Matt. 5:44), for our Lord Jesus Christ, Whose footprints we must follow (cf. 1 Pet. 2:21), called His betrayer “friend” (cf. Matt. 26:50) and gave Himself willingly to those who crucified Him. Our friends, then are all those who unjustly afflict upon us trials and ordeals, shame and injuries, sorrows and torments, martyrdom and death; we must love them greatly for we will possess eternal life because of what they bring upon us.”113

In his evangelical vision of life, the Poverello saw all his “enemies” as “friends.” He was here showing the minister how to see and accept those obstacles and hindrances as sources of blessing. These negative experiences would not be separating the minister from God’s love, if he were to see himself as a disciple of Christ.114 These would be uniting him to the paschal mystery of Christ.115 Cf. RegNB XXIII, 3: Esser, Die Opuscula, 399; Armstrong, Francis and Clare, 130. 113 RegNB XXII, 1–4: Ibid., 127; Esser, Die Opuscula, 395. 114 RegNB XVI, 11–18: Ibid., 390–1; Armstrong, Francis and Clare, 122: “And for love of Him, they must make themselves vulnerable to their enemies, both visible and invisible, because the Lord says: Whoever loses his life for my sake will save it (cf. Luke 9:24) in eternal life (Matt. 25:46). Blessed are those who suffer persecution for the sake of justice, for the kingdom of heaven is theirs (Matt. 5:10). If they have persecuted me, they will also persecute you (John 15:20). And: If they persecute you in one dry, flee to another (cf. Matt. 10:23). Blessed are you (Matt. 5:11) when people shall hate you (Luke 6:22) and malign (Matt. 5:11) and persecute you and drive you out, abuse you, denounce your name as evil (Luke 6:22) 112

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Francis is not here advocating the principles of sadism nor teaching his followers that all sufferings are the concrete expressions of God’s will and he does not allow the minister to make a decision basing himself exclusively on the sum total of the reality of his experiences. Human sufferings can be the result of man’s greed, pride, selfishness and avarice. To say that one should look for sources of grace in the experience of sufferings, weakness and injustice, is different from saying that they are the expressions of God’s will. Francis had an optimistic approach even towards the most negative aspects of life, such as temptations and sins. He would not agree with the popular belief that “temptations are occasions of sin.” The temptations are the opportunities for affirming again and again ones faithfulness to God, as taught by the Gospel in reference to Christ’s temptations (cf. Matt. 4:1–11). They have their role to play in ones growth in spiritual life and in preparing one for the heavenly reward.116 The poor man of Assisi was fully aware of the existence of sin and its impact on human beings. He wanted his followers always to fight against sins and vices, as they have detrimental effects on the life of the Spirit. Vices could be effectively uprooted by the positive

and utter every kind of slander against you because of me (Matt. 5:11). Rejoice on that day and be glad (Luke 6:23) because your reward is very great in heaven (cf. Matt. 5:12). And I say to you, my friends, do not be frightened by these things (Luke 12:4) and do not fear those who kill the body (Matt. 10:28) and after that can do no more (Luke 12:4).” 115 RegNB XVII, 8: Esser, Die Opuscula, 392; Armstrong, Francis and Clare, 132: “Rather we must rejoice when we should fall into various trials (James 1:2) and endure every sort of anguish of soul and body or ordeals in this world for the sake of eternal life.” 116 Adm VI, 2: Esser, Die Opuscula, 110; Armstrong, Francis and Clare, 29: “The sheep of the Lord followed Him in tribulation and persecution, in insult and hunger, in infirmity and temptation, and in everything else, and they have received everlasting life from the Lord because of these things.”

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cultivation of virtues;117 by trying to lead a life of holiness one is able to subjugate his inherent sinfulness.118

c. Discernment based on Love “And you should desire that things be this way and not otherwise. And let this be an expression of true obedience to the Lord God and to me, for I know full well that this is true obedience. And love those who do these things to you. And do not expect anything different from them, unless it is something which the Lord shall have given to you. And love them in this and do not wish that they be better Christians. And let this be more (valuable) to you than a hermitage.”119

It is upon the second aspect of discernment, namely “love”, that Francis is insisting here. “Love” is the theme in two of the sentences. “And love those who do these things to you” and “And love them in this and do not wish that they be better Christians.” While commenting upon the impediments and hindrances, the spiritual guide had asked the minister to “accept” those things. But when it came to those who were responsible for these, he changed his language. It was not to be a passive acceptance but an active

In Admonition XXVII he narrates how virtue drives out vice: “Where there is charity and wisdom there is neither fear nor ignorance. Where there is patience and humility, there is neither anger nor disturbance. Where there is poverty with joy, there is neither covetousness nor avarice. Where there is inner peace and meditation, there is neither anxiousness nor dissipation. Where there is fear of the Lord to guard the house (cf. Luke 11:21), there the enemy cannot gain entry. Where there is mercy and discernment, there is neither excess nor hardness of heart”: Ibid., 35; Esser, Die Opuscula, 117. Cf. also Isabell, D. “The ‘Virtues’ in Admonition XXVII of the Writings of Francis of Assisi and their Usefulness in Spiritual Discernment.” The Cord 32 (1988): 35–57. 118 Cf. SalVirt: Esser, Die Opuscula, 427–8; Armstrong, Francis and Clare, 151–2. 119 EpMin 3–8: Ibid., 75; Esser, Die Opuscula, 232 117

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love. Francis tells the minister, “love those” and “love them.”120 The “clients” were to base their discernment only on the golden rule of the Divine Master: “Love one another as I have loved you” (John 15:12). Francis was certain that this was the will of God as revealed through Jesus Christ. All decisions should be based on the principle of love. And he, who bases his discernment on “love”, is always acting according to the will of God. And that is the “true obedience to the Lord God.” On a second thought, Francis seems to add that what is pleasing to the Lord is also pleasing to him personally. He speaks of “true obedience to the Lord and to me.” He had no doubts about it. “I know full well that this is true obedience.” On this delicate point where the anguish of the minister was involved, Francis’ response betrays no signs of ambiguity or equivocation. The minister was told that at every stage of discernment, love of others should ever remain at its unique objective. The origin, unfolding and the conclusion are all focused towards the one and the same objective. Clarity of thought need not necessarily be accompanied by purity of heart and love. It was, therefore, necessary for the minister to purify his heart. “And you should desire that things be this way and not otherwise”, “do not expect anything different from them” and “do not wish that they be better Christians” are the invitations that Francis extends to the minister to carry out a fresh probing of the deeper motivations of his heart. There always remains the possibility that the decisions that one makes in ones spiritual life be tainted by subtle impurities of conditional love. Francis here is trying to persuade his “client” to renew his spiritual decision as an act of unconditional love as exemplified in the life of Christ (cf. Matt. 5:44–48; Luke 6:35). The “client” alone is the one competent to renew the decision. Only the Lord can reveal all the inner motivations of a person, as they can always delude the one who makes the discernment. The only way of being in touch with ones motivations is to spend more time before the Lord in prayer and to ask the Holy Spirit to We see great realism in Francis’ approach. Cf. Auerbach, E. Mimesis: il realismo nella letteratura occidentale, I, 181–5. Torino, 1956. 120

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enlighten one’s mind. Francis counsels more of personal prayer to the minister, “Unless it is something which the Lord shall have given to you.” He appreciates the minister’s taking up the problem with him, but he, as a human guide, feels incompetent to pronounce the last word on the issue. Francis guides him on to the Divine Guide—the Holy Spirit. Thus through prayer allowing him to be guided by the Holy Spirit and being motivated by the law of love, the minister will be in a position to discern God’s will; he should then faithfully follow it through.

d. Discernment based on Duty The minister to whom the letter had been addressed believed that he had been going out of his way in working for the wellbeing of his friars. Indeed a minister’s life is in every way an exigent one, as it was he who had to provide for the temporal and spiritual needs of his brothers. However, the conduct of the friars fell short of the minister’s expectation. Their weaknesses and sins disheartened him and he feared that the situation was getting out of hand. Much to his charges, he felt that some of his brothers had become a real obstacle to his own spiritual journey. It is in this situation of feeling utterly helpless that he thinks of quitting his office and retiring to a hermitage. The minister had not been finding fault with anyone while putting forward his idea of taking up a hermit’s life. He had only the good of the friars in mind; he did not want to pass judgment against anyone. He still loved and wished to see them living in peace and joy. His desire to go to a hermitage was not motivated by lack of “love”, but was prompted by the pressures of the “reality” of the situation. It is in this context that the Francis’ third integral element of discernment fits in. “And by this I wish to know if you love the Lord God and me, his servant and yours—if you have acted in this manner: that is, there should not be any brother in the whole world who has sinned, however much he may have possibly sinned, who, after he has looked into your eyes, would go away without having received your mercy, if he is looking for mercy. And if he were not to seek mercy, you should ask him if he wants mercy. And if he should sin thereafter a thousand times before your very

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Francis had spoken of the way in which ordinarily one would find out God’s will. “I strictly command them to obey their ministers in all the things which they have promised the Lord to observe and which are not against (their) conscience and our Rule.”122 Friars were seeing God’s will in the commands of their ministers but they did not identify the minister’s command with God’s will. While they realized that the will of God could ordinarily be known through the ministers, in extraordinary circumstances they were taught to disobey the ministers, if such orders led them to sin123 or if they were contrary to their conscience and Rule.124 But in all other cases they had to follow the commands and wishes of the ministers even when some of the commands did not fall in line with their personal convictions.125 Thus in being obedient the friars would be doing God’s will for them. The minister had left himself fully open to accepting God’s will in the concreteness of whichever situation he would be placed. The hermitage did not appear to him as a refuge to flee into from his vexatious brothers and he knew that even from the solitude of the hermitage he could still continue loving his brothers. What he was keen to know was whether he could love the brothers better 121

EpMin 9–11: Armstrong, Francis and Clare, 75; Esser, Die Opuscula,

232. RegB X, 3: Armstrong. Francis and Clare, 143; Esser, Die Opuscula, 370. Cf. also RegNB IV, 3: Ibid., 380; Armstrong, Francis and Clare, 112. 123 Cf. EpFid II 41: Esser, Die Opuscula, 210; Armstrong, Francis and Clare, 70. 124 Cf. RegB X, 3: Esser, Die Opuscula, 370; Armstrong, Francis and Clare, 143. 125 Adm III. 6: Esser, Die Opuscula, 108; Armstrong, Francis and Clare, 28: “And should the subject sometimes see that some things might be better and more useful for his soul than what the prelate may command him, let him willingly offer such things to God as a sacrifice; and instead earnestly try to fulfil the wishes of the prelate. For this is loving obedience because it pleases God and neighbour.” 122

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from the hermitage or from his position as minister. The rule of obedience was not helping him to get out of the horns of the dilemma. Francis’ teaching is very simple and straightforward. He asks the minister also to find out God’s will through obedience; the principle held good both for friars and their ministers. As the friars were to discern God’s will in the orders of their minister and the minister should from his part find the will of God in the wishes of the friars! Since the express wish of the friars was that he serves them as their minister, he would be fulfilling God’s will if he were to bow to the wishes of his friars. God’s will for him was to love his brothers as a minister and not to love them from the hermitage. Francis here is trying to make home to his “client” that it was the Providence that had placed him in the state of life in which he was in. In the letter (verses 9–11) Francis asks his client to do his duties to the best of his ability as a minister as by profession he had promised to be “the servant of all the brothers.”126 His sanctity would be proportionate to the service he would render to all the brothers. Accordingly he had to visit the friars and if called for, admonish and correct them.127 Over and above carrying out the duties of his office, the minister had a particular task of being a living instrument of God’s merciful love to the erring brothers. Hence Francis insists that the wayward brother be pardoned “a thousand times”; it would be by loving such a brother that he would be drawn to the Lord. The fivefold use of the word “mercy” in the three verses is indeed significant of God’s ever merciful love. It is the duty of a minister to be ever available with open arms in order to receive back the

RegB X, 6: Esser, Die Opuscula, 370; Armstrong, Francis and Clare, 143: “The ministers shall be the servants of all the brothers.” 127 RegB X, 1: Esser, Die Opuscula, 370; Armstrong, Francis and Clare, 143: “The brothers who are ministers and servants of the other brothers should visit and admonish their brothers and humbly and charitably correct them, not commanding them anything which might be against their conscience and our Rule.” 126

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greatest sinner among the brothers.128 He had to keep on offering God’s compassionate love to those who fail to seek mercy and on falling into sin repeatedly.129 And finally Francis unhesitatingly makes his mind clear, “And let this be more (valuable) to you than a hermitage.” The spiritual guide had taught his “client” three basic rules of discernment. First of all, “the reality” should be taken into account. Secondly, discernment should follow from the law of love. Thirdly, the discernment should be made in accordance with the duties of one’s state of life. 2. The Letter to Saint Anthony When the reports of the heroic witnessing to their faith by the first Franciscan martyrs reached Anthony of Padua, he was an Augustinian monk in Portugal. Animated by the zeal for martyrdom he passed from the Augustinian Order to the Franciscan Order. True to his resolve, he left for the missions but got stranded after his ship struck heavy seas. As he was prevented from resuming the voyage, he was approached by some friars with the request to teach them Theology. They rightly perceived that Anthony had had an excellent theological training.130 He was ready to oblige them but would not start the work unless he had the explicit permission for it from Francis.131 Anthony, therefore, requested permission. And Francis’ reply to him is the “Letter to RegNB IV, 6: Esser, Die Opuscula, 380–1; Armstrong, Francis and Clare, 112–3: “And let the ministers and servants remember what the Lord says: I have not come to be served, but to serve (Matt. 20:28); and because the care of the souls of the brothers has been entrusted to them, if anyone of them should be lost because of their fault or bad example, (these ministers and servants), will have to render an account before the Lord Jesus Christ on the day of judgment (cf. Matt. 12:36).” 129 Cf. EpMin 9–11: Esser, Die Opuscula, 232; Armstrong, Francis and Clare, 75. 130 Cf. Moorman, J. A History of the Franciscan Orde. From its origins to the year 1517, 65–6. Oxford, 1968; Iriarte, L. Historia franciscana, 157, 167. Valencia, 1979. 131 Cf. Cronica XXIV Generalium Ordinis Minorum, in AnFr 111, 132. 128

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Saint Anthony.” It reads, “Brother Anthony, my bishop. It pleases me that you teach sacred theology to the brothers, as long as—in the words of the Rule—you ‘do not extinguish the Spirit of prayer and devotion’ with study of this kind.”132

a. Suggestions as Part of Discernment Instead of communicating a clear-cut decision, Francis, as a good spiritual guide, prepares Anthony to make the proper decision by himself. Though Anthony had asked for a permission133 his guide avoids using the juridical language while referring to the request advanced by his “client.” If the Poverello had intended to interpret God’s will for Anthony, he would have said, “It pleases the Lord.” After the preliminary greetings,134 Francis simply gave out his mind saying, “It pleases me that you teach sacred theology to the brothers”,135 leaving Anthony free to make his own discernment. These words of Francis are especially significant to the discernment that Anthony was to make. In that brief letter of two sentences there are four direct references to the person called to make the discernment—“Brother Anthony”, “my bishop”, “that you teach” and “you ‘do not extinguish’.” Francis is giving the most important place to the agent of discernment. Anthony of Padua was in dire need of a counsel, a clear enlightenment as to his “mission.” A few years ago he made discernment with regard to his way of life and his conviction that had been confirmed by consultation, brought him into the fraternity of the Friars Minor. The changing of the Order had been motivated by his burning desire for witnessing to Christ through suffering martyrdom while preaching the Gospel to the Saracens and other non-believers. But Anthony now realizes that the task of 132

EpAnt 1–2: Armstrong, Francis and Clare, 79; Esser, Die Opuscula,

153. According to the Chronicle of the Twenty-Four Generals Anthony did not agree to teach without permission from Francis. Cf. Cronica XXIV Generalium Ordinis Minorum, 132. 134 Cf. EpAnt 1: Esser, Die Opuscula, 153; Armstrong, Francis and Clare, 79. 135 EpAnt 2: Ibid., 79; Esser, Die Opuscula, 153. 133

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“teaching theology” is not the same as that of “preaching and witnessing.” It was difficult for Anthony to give up his principal motive for his becoming a Friar Minor and take up “teaching”, an essential service that his own brothers needed.136 Anthony of Padua wanted to know the mind of Francis on the friars’ studying and teaching theology. There were some who held that studies were contrary to the will and wish of Francis. On the other hand there were others who attached great importance to studies. Anthony was in a predicament and it was to Francis himself that he turned for guidance. Francis now makes it clear that he was never against the study of theology but on the contrary, was favoring it (“it pleases me that you teach sacred theology to the brothers”). Francis’ intention is to provide his client with the needed enlightenment to equip him adequately for making the proper discernment. So he continues in a precautionary tone, “as long as—in the word of the Rule—you ‘do not extinguish the Spirit of prayer and devotion’ with study of this kind.” These words of Francis become fully intelligible when seen in the background of Chapter V of the Regula Bullata.137 For Francis there existed two distinct ways of studying theology. One way of studying theology goes against the spirit of prayer and devotion; it saps ones his spiritual life. The second way of studying theology contributes to the spirit of prayer and devotion; it safeguards the hierarchy of values embodied in the Rule. While Francis pointedly disapproved of the former he was approving the latter.138 Cf. Manselli, R. San Francesco d’Assisi, 280–8. Roma, 21982. RegB V, 1–2: Esser, Die Opuscula, 368; Armstrong, Francis and Clare, 140: “Those brothers to whom the Lord has given the grace of working should do their work faithfully and devotedly so that, avoiding idleness, the enemy of the soul, they do not extinguish the Spirit of holy prayer and devotion to which all other things of our earthly existence must contribute.” 138 Adm VII, 1–4: Esser, Die Opuscula, 110; Armstrong, Francis and Clare, 30: “The Apostle says: The letter kills (2 Cor. 3:6). Those are killed by the letter who merely wish to know the words alone, so that they may be 136 137

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The founder of the Order, now in his capacity as spiritual guide, puts forward very personal and concrete suggestions to Anthony, his “client.” He now alters the wording of the Rule in order to make it directly suit the situation. The phrase, “they do not extinguish etc.” in the Rule is, for Anthony’s sake, changed to “you, ‘do not extinguish’ etc.” Anthony’s spiritual counselor enlightens him and with great delicacy urges him to make his personal discernment before God and to respond to the concrete situation in the way he saw best. The man of God here wishes to bring to the notice of his client one more aspect of discernment. The phrase “as long as” specifically points to the basic human aspect that marks every human decision and action. Francis does not hold back in permitting Anthony to teach theology; he had full confidence in his client, the young theologian of the Order. The spiritual guide desired that Anthony without delay assumed his teaching mission. But with regard to continuing teaching, Francis’ advice was “as long as.” Only after having taught theology for some time could Anthony really know if he could really teach theology without extinguishing the spirit of prayer and devotion. Through the use of this phrase Francis was inviting Anthony to remain under the guidance of the Holy Spirit for further discernment. These analyses of Francis’ letters reveal clearly how Francis was leading his clients to the stage of discernment and then to taking suitable decisions. In a professional manner Francis responds to the exigencies of every situation, while showing at the same time a great degree of empathy, understanding and disinterested fraternal love. There is no attempt in him of taking esteemed as wiser than others and be able to acquire great riches to give to (their) relatives and friends. In a similar way, those religious are killed by the letter who do not wish to follow the spirit of Sacred Scripture, but only wish to know (what) the words (are) and (how to) interpret them to others. And those are given life by the spirit of Sacred Scripture who do not refer to themselves any text which they know or seek to know, but, by word and example, return everything to the most high Lord God to Whom every good belongs.” Cf. also LMaior XI, 1: AnFr X, 605–6; Early Documents, Vol. II, 612–3.

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recourse to subterfuge in order to avoid delicate situations. While he scrupulously desists from taking his own decisions and imposing them on the clients, he spares no pains to enlighten the clients and make them competent to take on their own the proper decisions.

CONCLUSION A synoptic recapitulation of the main themes of this study on “A Franciscan Discipleship Handbook: Spiritual Formation and Guidance in the Writings of Francis of Assisi”, facilitates the synthesizing of the fruits of this research. This summation serves as the frame of reference within which the overall evaluation of this study is situated. The first part of this investigation establishes that Francis of Assisi did receive spiritual formation and guidance from both God and his fellowmen. Under all circumstances he voluntarily subjected himself to this forked source of guidance in order to make his life faithfully correspond to God’s will. The Lord had his own way of intervening in the life of Francis. The foremost place that he assigned to the Lord in his Testament points to Francis’ settled belief regarding the Lord’s immediate initiative and involvement in his spiritual life. When he responded to the Divine grace of vocation by taking to a life of penance, he experienced within himself the crumbling down of the walls that had till then circumscribed him to an isolated circle of synthetic merrymaking and hilarious laughter. He left behind him this little circle of slavery and like a free bird sang his way into the world of freedom. The world of lepers that had till then lay at an infinite distance away from him, now appeared right before his eyes and he launched into it. There he experienced a new sweetness. His eyes were opened to behold a new world of relationships, an immense world of brothers and sisters, enclosed on all sides by God the Father’s provident hand. Francis recognized the Lord’s guiding hand in his exodus from that enclosed place of coziness and in his entry into the leper colony on the periphery of his township of Assisi. In this process he had traversed with a single mighty stride the infinite distance that had till then been separating him from the lepers, in whom, too, the Lord’s image was embedded and was resplendent. His eyes 187

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were opened and he was endowed with a new vision, the vision of faith. With gratitude he discovered that the Lord had been guiding him through these events in the path of newness of life. In his writings Francis vouches for the experience of faith he had, as it found its concrete expression in the new interior disposition he acquired towards churches and priests, in total disregard of their interior and exterior wellbeing. Francis grew up in this life of faith by being in prayer and by entering into brotherly rapport with the whole creation. Francis went to pray to know the will of the Father; he went to the people to do the will of the Father. The Lord’s intimate proximity and the humankind’s immediate presence that now Francis experienced, made him realize that he was the one who had till then been deformed by leprosy. With his newly attained vision of faith he saw that the others, who had not experienced God’s guidance and formation, too are still afflicted with leprosy. Individuals, families, nations, religions and the humanity as a whole needed to be cured by the Lord’s healing hand that alone can liberate and guide peoples to their common goal. At this stage Francis started to live his faith in all earnestness. While restoring churches he also repaired the church within himself and tried to be a brother to all. Through this new vision of faith he could encounter Christ in the churches, in the priests, in the Eucharist and in all persons, especially in the suffering humanity. Later when his faith had to through fire and water, he stood his ground and proved himself to be a true follower of Christ, while loudly proclaiming himself to be a “brother” to everyone, including to those who had rejected him. In this spiritual pilgrimage that Francis was undertaking, a number of people had knowingly and unknowingly helped him. Francis had accepted the spiritual help that reached him from all quarters in the form of support, encouragement, enlightenment, observations, corrections and suggestions. His own mother, priests, Bishop Guido of Assisi, cardinal protectors, Clare of Assisi and his companions had their role to play in his spiritual formation and guidance. The Word of God and the whole creation itself cast their powerful impact on the interior formation of Francis. Francis’ writings refer to his experience of God’s direct intervention in his life especially in the moments of his prayer. His internal disposition enabled him to perceive God’s voice, as it made its way to him

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through the revealed and living Word of the Bible and through the silent and active God’s Word recorded in the book of Nature. The second part of this study presents Francis as a missionary who went about giving spiritual guidance. Inspired by the words of the Gospel, Francis unfeigned endeavored to live a life according to Christ’s teachings. Following the same Gospel inspiration he, in all humility and straightforwardness appealed to others to have their lives programmed by the Gospel values. Thus he found himself assuming the role of a spiritual guide. He gave spiritual guidance through the example of his life, preaching and writing. A systematic study of his writings, however scanty and sparse they may appear, reveals many aspects of his mission of guiding people. From his writings one is able to gather a lot of information on the people to whom his guidance had been directed, the particular problems they had taken up with the guide of Assisi and the nature of the guidance that Francis offered. To a great extent one is also thereby able to arrive at the interior attitude and disposition that characterized Francis, when he as guide, was helping people in their spiritual formation. In the long list of the beneficiaries who were helped by Francis in their spiritual life, his own brothers occupy the foremost place. He also showed a great solicitude and concern for the spiritual wholesomeness and growth of Clare and her companions. Besides, he extended his helping hand to all those who manifested their goodwill to live a life of peace and joy. He was especially interested in promoting the spiritual life of those who constituted the then-current social, political and religious leadership. At times he on his own reached out to those who had not even turned to him for help. Francis’ sense of mission urged him to work tirelessly for the spiritual growth of others. His infirmities, physical exhaustion and blindness could not arrest his apostolic zeal. He continued to reach out to people right till the very end of his life. Francis not only entertained within himself an immense respect and love for others but was also capable of making others experience it. In his presence people felt enriched and ennobled. Through his words of encouragement and acceptance he communicated to others how God the Father accepted them and respected them. In this manner he was proving himself to be an effective instrument of peace, love and mercy in God’s hand. His ability to feel with others and understand them brought people of

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all walks of life to him. And in his welcoming presence they were able to discern God’s will in the concrete situations of their lives. These exploratory studies create the background for getting down to the specifics of the spiritual guidance imparted by Francis. The second version of Francis’ Letter to the Faithful serves as an excellent specimen for pinpointing the specifics of Francis’ spiritual guidance. The letter had been composed in view of a very large readership. Though Francis was not a professional spiritual guide, his personal holiness and humaneness enabled him to strike a remarkably high degree of equilibrium in carrying out his mission of guiding people in their spiritual life. Most of the important principles of spiritual guidance and formation are seen rigorously observed in the manner in which Francis guided people. This letter goes to prove that without exception, Francis carried out the work of guidance in the context of prayer. For Francis the atmosphere of prayer was not only an auxiliary factor in the unfolding of his mission, but was also an integral part of guidance itself. The context of spiritual guidance is made up of the real presence of the client, the guide and God. Francis drew the client into the atmosphere of prayer and taught him to pray from the depths of his heart. His method of teaching others to pray did not consist in giving instructions on prayer or in insisting on the importance of prayer. By his own prayers he taught his clients to pray. He has left the texts of very many prayers that he himself had fruitfully used. The client was invited to make as his own those of the prayers of Francis that appealed to him. In praying them one learns to pray. For Francis the moment of prayer was one of communion and commitment. It was in and through prayer that he kept up his intimate personal relationship with God (communion) and it was during prayer that he experienced the challenge to become ever a better brother to all (commitment). The guidance that led to prayer enabled the disciple to enter into a communion with God and through it to grow up as a committed person. Francis teaches his clients to grow up in their spiritual life. For him spiritual life is nothing other than Christian life. His guidance involves in helping the client to accept the Gospel of Jesus Christ as the norm of life and in trying in every way to model his life after it. He says, further, that all must accept Jesus Christ as the model of life because only he is the source of life and he alone can give man

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the grace to live as brothers according to the Father’s will. Accepting Jesus Christ as the model of life is shown as the only way to real happiness. Though Francis was meek and humble in his relationships and most respectful to others, he would not mince his words in dealing with certain situations. At times he threatens those who refuse to live as brothers, with eternal damnation. During the course of guidance Francis also points to the various means at the disposal of one for growing up in spiritual life. Ones spiritual life is based on ones very relationship God; in faith, hope, love and prayer one can have personal contact with God. Spiritual nourishment through the reception of sacraments is the second means for attaining progress in ones spiritual life. Through the sacraments ones unity with God and ones fellowmen are continuously re-affirmed and cemented. Francis gave special emphasis on the worthy celebration and participation in the sacraments of Reconciliation and Eucharist. The third means available for advancing in ones spiritual life is the active participation in fraternal life. Francis accepts various grades of fraternal love, the first stage being toleration (doing no harm to others) and the final one being positive universal love (loving also ones enemies). Francis has also proposed some other practical means towards advancing in ones spiritual life. There are different instances in his writings, where Francis is seen as helping religious to discern God’s will and accordingly to take the appropriate decisions. The religious in a special way have a double role to play in their life of dedication. They themselves have to grow up in their spiritual life and at the same time help others to achieve growth. The following are the principal ways in which Francis guided the religious: sharing of spiritual experiences, cultivating inter-personal relationships and helping to discern God’s will in concrete life situations. Through the sharing of spiritual experiences, Francis sheds light on some highly vital aspects in the spiritual life of the religious. 1) It is essential to keep on going back to the peak moments in the story of one’s vocation, particularly when one meets with difficulties. 2) One may be tempted to abandon ones religious vocation but has to seek spiritual guidance. 3) A religious needs the help of the spiritual guide to make the correct discernment in the use of material things even when the benefactors are very generous. 4) Prolonged illness may turn out to

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be a difficult situation for the patient as well as for the community; this calls for the assistance of the spiritual guide. 5) Everyone needs to be strengthened in the life of commitment through the words of hope. The spiritual guide needs to take up themes of faith, hope and love in the course of sharing of spiritual experiences. Francis’ guidance reveals six models of inter-personal relationship in the context of spiritual guidance. They are, brotherto-brother, companion-to-companion, mother-to-son, counselorto-client, minister (man of God)-to-subject and friend-to-friend. The choice of the particular model of relationship depends on the exigencies of each and every concrete case. As in the case of the guidance that Leo received from Francis, different models may be assumed by the director in responding to one and the same situation. The example of Francis points to the efficacy of carrying out spiritual guidance through correspondence. Where face-to-face encounters are not possible such a way of carrying out guidance becomes desirable. Francis had been taking recourse to both faceto-face encounters as well as epistolary contacts as valid means of spiritual guidance. In the context of guidance, Francis leads the clients to making the proper discernment and the sequential decision. But he neither speaks about the rules for discerning nor explains the methods of discernment. But the two cases where he helps clients to arrive at discernment, evidence the unfolding of a real discernment session. Francis first of all, creates an atmosphere of secrecy or confidentiality. People would experience the freedom to reveal themselves to the guide because of the trust that the guide has inspired and instilled in the clients. First of all, Francis speaks about the need to review the very attitude that one has towards the problem one is encountering. His suggestion to adopt an attitude of acceptance of the situation (especially an unfavorable one) as a source of grace apparently appears rather strange. Actually, Francis did not say that an unjust situation has to be accepted as the expression of God’s will. What he says is that a Christian is able to discover sources of grace even in most unfavorable situations. Francis’ intention was to help an individual to discern God’s will in the particular situation in which the individual finds himself. His is not an investigation aimed at finding out who is right and who is wrong. Francis is teaching his

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client to discern the grace-filled moments even in the most unfavorable situations of his life. His teaching gains its full significance when it is seen in the light of Christ’s suffering and death as occasion of his resurrection and as source of God’s grace to men. Second, Francis insists on carrying out discernment on the basis of the golden rule of love. No decision that goes against the law of love may be taken. Before arriving at the discernment one should look into ones motivations, especially the ones that are not obtrusive at the first glance, even if the process involves its own time. The client needs to cleanse his heart of all impurities, selfish desires, and inordinate ambitions. The context of prayer which is invariably a constant factor for Francis in all the instances of his guidance is of special relevance to the present stage of discernment. A relationship based on conditional love here gives way to one centered on unconditional love. According to Francis, the sure and certain sign of the purity of heart is the readiness to love positively in all possible ways even those who do one harm. In this process of examining of one’s motivations and of purifying ones love, the client needs the guide’s support, enlightenment and encouragement. Third, Francis stresses on the need of ever keeping in mind ones duties that follow from ones state of life, when making the discernment. For religious, the easy way of finding out God’s will is to do everything in the spirit of obedience. Both the individual as well as the minister are to abide by the spirit of obedience. The friars obey God through the ministers; the ministers obey God through the friars. Francis’ teaching on obedience as a way that leads to the discovery of God’s will, is a simple and straightforward one. But at the same time it continuously offers the religious occasions for growing up in maturity and for exercising heroic faith. Only a person of faith is able to perceive and accept God’s will in the decisions of ordinary mortals, who are often in no way better than him. Fourth, the guide remains scrupulously wary of the danger of his imposing his own decision on the client. For example, Francis does not make a decision for Anthony but prepares him to make a decision on his own. Francis as a spiritual guide enlightens him on all the implications involved in the problem under their joint consideration. He expresses himself freely and leaves Anthony free

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to make a proper discernment. He suggests to Anthony to take a decision for the moment but to maintain an open mind for further discernment as and when the circumstances provide for it. Against the background of this rapid summation of this study, it is in place here to make a final assessment of the way Francis of Assisi carried out spiritual guidance of his clients. Though the investigation is centered on the theme of spiritual formation and guidance, it cannot be separated from the person of Francis. He has always been in the limelight, as he occupied the center of the stage, with the result that this research brings out the person of Francis as a successful spiritual guide, whose style of functioning can serve as inspiration to people involved in spiritual formation and guidance of others. This study, moreover, shows that Francis had remained under the guidance of Christ in a very special way right from the time of his conversion. The person of Christ and the Gospel values conditioned his ways of thinking and acting. And the same continued to be the guiding principles in his ministry of guiding others spiritually. In this regard he does not differ from the other spiritual guides. But he is different from others in his approach to his clients. The fact that Francis of Assisi continues today also as a powerfully fascinating theme for biographers and scholars and that it is far from being exhausted, is vouched for by the number of biographies and other studies that keep on appearing every year in different languages. This goes to say that no one has so far succeeded in giving a complete picture of Francis and that there yet remains something to be articulated. The present attempt to bring out from Francis’ own writings his own figure as a spiritual guide is an additional contribution to the already existing understanding of that multi-faceted figure of Francis of Assisi. His figure stands out clear and bright across the past eight centuries, as a source of inspiration that has not lost any of its relevance even today. The relevance of Francis comes out in bold relief neither from his doctrines nor from the way he communicated them but from the way that he reached out to others in interpersonal relationship. The two aspects in this interpersonal relationship which characterize Francis in rendering him distinct from other guides are the assuming on his part the genuine and spontaneous role of a lesser brother and that of a mother to his clients.

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These two roles that Francis assumed in his day still command a wide popular appeal especially in today’s context and have lost none of its actuality. Fame and name, power and prestige, comfort and wellbeing still continue to generate the motive force for the world. This holds good both in macrocosm as well as in microcosm levels of human existence. When seen against the background of this tendency of being a big brother Francis’ example of being a lesser brother becomes an antidote against the world’s enchantments and compulsions that hold the average man under its spell. In the din and bustle of the world’s power-struggle and rivalry, the strange and feeble voice of a lesser brother, who has voluntarily become utterly powerless, will be listened to precisely because of its peculiarity. Since it poses no threat to any one, it will be welcomed in both the rich palaces as well as in the poor huts. A spiritual guide’s committed relationship as a lesser brother will be able to open the eyes of many; dry their hearts’ tears, bind their souls’ wounds, and reveal to them the love of the Merciful Father. In the same way, a spiritual guide in the shoes of mother will be a welcomed person in many an ambient today. Crises in the family life and the changing patterns of modern living have left behind an aching void in the hearts of many peoples. Since they have not experienced the disinterested and self-sacrificing love of a mother in their lives, the idea of God-made-man who died in order to give life to others, often means nothing for them. They also feel helpless to undertake a life of self-abnegation. It is precisely here that they lived example set by Francis in being a spiritual guide in the role of mother, brings about a healing touch to many people. Through the concrete experience of motherhood in their lives, their interior eyes will be opened to behold the fatherhood of God. Thus it goes without saying that the roles of lesser brother and mother that Francis of Assisi adopted in his capacity as spiritual guide are still valid roles for today’s spiritual guides and those who are involved in giving a spiritual formation. These roles win for them an easy access into the hearts of others and in the fullness of time they too can with brotherly and motherly affection, whisper into their ears what Brother Francis told Brother N., minister, “I speak to you, as I can, concerning the state of your soul.”

BIBLIOGRAPHY I. SOURCES 1. The Writings of Francis of Assisi (Opuscula) Esser, K., ed. Die Opuscula des hl. Franziskus von Assisi, Neue textkritische Edition. Zweite, erweiterte und verbesserte Auflage besorgt von Engelbert Grau. Grottaferrata/Romae, 1989.

English: Armstrong, R. J., and I. C. Brady, eds. Francis and Clare.The Complete Works. New York, 1982. Armstrong, R. J., J. A. W. Hellman, and W. J. Short, eds. Francis of Assisi: Early Documents. Three Volumes. New York, 1999, 2000, 2001. Habig, M. A., ed. St. Francis of Assisi, Writings and Early Biographies: English Omnibus of the Sources for the Life of St. Francis. Chicago, 1973.

Italian: Fonti Francescane. Scritti e biografie di san Francesco d’Assisi. Cronache e alter testimonianze del primo secolo francescano. Scritti e biografie di santa Chiara d’Assisi. Padova 1982. 2. Other Franciscan Sources Becker, M., J. Godet, and T. Matura, eds. Claire d’Assise, Ecrits. Paris, 1985. Bigaroni, M., ed. “Compilatio Assisienssis” dagli Scritti di fra Leone e Compagni su S. Francesco d’Assisi (= Legenda Perusina). Il edizione integrale. Assisi, 1992.

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Bonaventura, S. Legenda maior et minor. In Analecta Franciscana, 9X, 555–678. Quaracchi, 1926–1941. Desbonnets, T., ed. “Legenda trium sociorum.” Archivum Franciscanum Historicum 67 (1974): 38–144. Di Fonzo, L., ed. “Anonymus Perusinus, De inceptione vel fundamento Ordinis et actibus illorum Fratrum Minorum qui fuerunt primi in religione et socii b. Francisci.” Miscellanea Francescana 72 (1972): 435–65. Godet, J.F. and Mailleux, G. Opuscula Santi Francisci. Scripta Sanctae Clarae, Concordance, index, listes de frequences, tables comparatives (Corpus des sources franciscaines, 5), Louvain 1976. Iulianus a Spira. “Officium S. Francisci.” In Analecta Franciscana, X, 375–88. Quaracchi, 1926–1941. Sabatier, P., ed. Speculum Perfectionis seu S. Francisci Assisiensis Legenda Antiquissima. Paris 1898. Thomas de Celano. “Vitaprima S. Francisci Assisiensis.” In Analecta Franciscana X, 1–117. Quaracchi, 1926–1941. _____. “Vita secunda S. Francisi Assisiensis.” In Analecta Franciscana, X, Quaracchi, 1926–1941. 127–268. _____. “Tractatus de miraculis B. Francisci.” In Analecta Franciscana, X, 269–331. Quaracchi, 1926–1941.

II. RELEVANT LITERATURE ON SPIRITUAL FORMATION AND GUIDANCE Ancilli, E. “Direzione spirituale.” In Dizionario di spiritualita dei laid, 233–9. Milano, 1981. _____, a cura di. Dizionario enciclopedico di spiritualita. Nuova edizione. Roma, 1990. Barry, W. A., and W. J. Connolly. The Practice of Spiritual Direction. New York, 1982. Bartolini, R. Lo Spirito del Signore. Francesco di Assisi guida all’esperienza dello Spirito Sancto. Assisi, 1982. Bernard, C. A. L’aiuto spirituale personale. Roma, 1985. _____. Formation a la vie consacree. Roma, 1972. _____. Teologia spirituale. Milano, 1989. Cruchon, G. Il sacerdote consigliere e psicologo. Torino, 1972. Culligan, K. G., ed. Spiritual Direction. Contemporary Readings. New York, 1983. Falsini, R., ed. San Francesco educatore spirituale. Milano, 1982.

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Fleming, D., ed. The Christian Ministry of Spiritual Direction. St. Louis, 1988. _____. The Spiritual Exercises of Saint Ignatius. A Literal Translation and a Contemporary Reading. St. Louis, 1989. Giordani, B., and A. Mercatali. La direzione spirituale come incontro di aiuto. Brescia, 1984. Godin, A. La relazione umana nel dialogo pastorale. Torino, 1964. Hammer, R. “St. Francis of Assisi as an Educator and his pedagogical Method.” The Franciscan Educational Conference 11 (1929): 9–40. Hug, P. “How Francis guided his Brethren.” The Franciscan Educational Conference 29 (1949): 43–81. Isabell, D. “Admonition XXVII and the Content of the Ministry to Spiritual Direction.” The Cord 38/1 (1988): 4–18. _____. “The Virtues in Admonition XXVII of the Writings of Francis of Assisi and their Usefulness in Spiritual Discernment.” The Cord 38/1 (1988): 35–57. Jette, F. “La formation du directeur spirituel.” Revue eucharistique du clerge 69 (1966): 158–67. Kalapurackal, M. Vocation and Formation. Mannanam (India), 1984. Martini, Cardinal. Dio educa il suo populo. Milano, 1987. _____. Itinerari educativi. Milano, 1988. _____. I’itinerario del Dodici net vangelo di Marco. Roma, 1980. May, G. Care of Mind, Care of Spirit. New York, 1982. _____. Will & Spirit: A Contemplative Psychology. New York, 1983. Mercatali, A. “S. Francesco ‘padre e maestro.’ Orientamenti pedagogici di S. Francesco d’Assisi.” Antonianum 57 (1982): 230–58. _____. “Padre spirituale.” In Nuovo Dizionario di spiritualita (1983): 1116–1134. Nanni, G. Itinerario spirituale di San Francesco d’Assisi. Lanciano, 1981. Navone, J. “Etroi, modelli, santi e ‘leader’.” La Civilta Cattolica 138/IV (1987): 340–52. Padovese, L. “Francesco d’Assisi, Maestro di vita spirituale.” L’ltalia Francescana 55 (1980): 449–64. Perreault, J. “What do we mean when we use the term Formation.” The Priest 38/1 (1982): 18–20. Pompei, F. “Franciscanism and Spiritual Direction.” The Cord 37 (1987): 172–85.

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Rondet, M. Formazione al discemimento spirituale, personale e communitario. Ancona, 1975. Sammut, J. La direzione spirituale nella vita e nell’attivita apostolica dei frati minori. Dottrina e prassi. Malta, 1989. Sticco, M. “L’origmalita di S. Francesco nell’educazione.” Fiamma Viva 6 (1926): 627–40. Van Kaam, A. Formative Spirituality. New York, 1983. _____. The Dynamics of Spiritual Self Direction. New Jersey, 1976. Wulf, F. “Spiritual Direction.” In Sacramentum Mundi VI, 165–7. New York, 1970.

III. OTHER RELATED STUDIES AA.VV. Parola di Dio e Francesco di Assist. Ricerche Teologiche a cura dell’Istituto Teologico di Assisi. Assisi, 1982. Armstrong, R. Prophetic Implications of the Admonitions. Roma, 1985. Asseldonk, O. Van. “Il Crocefisso di S. Damiano visto e vissuto da S. Francesco.” Laurentianum 22 (1981): 453–76. _____. Maria, Francesco e Chiara. Roma, 1989. _____. “Nexus S. Francisci cum motu universal Paenitentiae seu conversionis evangelicae antecedenti et coaetaneo.” Tertius Ordo 33 (1972): 165–70. Baietto, F. “Un trentennio di studi (1941–1973) sul Cantico di Frate Sole. Bibliographia ragionata.” L’Italia Francescana 49 (1974): 5–62. Baldelli, I. “Il ‘Cantico’: problemi di lingua e di stile.” In Francesco d’Assisi e Francescanesimo dal 1216 al 1226, 75–99. Assisi, 1977. _____. “La ‘parola’ di Francesco e le nuove lingue d’Europa.” In Francesco, il francescanesimo e la cultura della nuova Europa, 13–35. Roma, 1986. Bartooli, M. “Gregorio IX e il movimnto penitenziale.” Analecta TOR 20 (1988): 47–60. Bernard, C. A. Teologia affettiva. Torino, 1985. _____. Theologie symbolique. Paris, 1978 Blaine, P. H. R. “Power in Weakness.” In The Spirituality of St. Francis of Assisi. Roma, 1982. Boccali, G. “Canto di esonazione di san Francesco per le ‘Poverelle’ di San Damiano.” Collectanea Franciscana 48 (1978): 5–29. Boff, L., and W. Buhlmann, eds. Costruisci la mia Chiesa. Bologna, 1983.

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Boni, A. “Componenti essenziali della fraternita francescana alia luce della Regola e degli Scritti di San Francesco.” In Fonti francescane, 119–72. Roma, 1983, Brady, I. San Francesco, uomo dello Spirito. Vicenza, 1978. Brown, R. True Joy from Assisi. The Assisi Experience of Inner Peace and Joy. Chicago, 1978. Brunette, P. Essai d’analyse symbolique des Admonitiones de Francois d’Assise. Montreal (Canada), 1989. Canonici, L. “Lebbroso.” In Dizionario Francescano, 837–54. Padova, 1983. Castellanza, I. “L’ideale materno in S. Francesco.” L’Italia Francescana 7 (1932): 113–41. Chaauvet, F. “La sapienza cristiana secondo san Francesco.” Vita Minorum 30 (1959): 198–224. Cheriyapattaparambil, F. X. Francesco d’Assisi e i trovatori. Perugia, 1985. Conti, M. “Testamento di Sanfrancesco.” In Dizionario Francescano, 1805–26. Padova, 1983. Cornet, B. Le “‘De reverentia Corporis Domini.’ Exhortation et lettre de saint Francois.” Etudes Franciscaines 6 (1955): 65–91, 167–80; 7 (1956): 20–35, 135–71; 8 (1957): 33–58. Corstanie, A. Francis: Bible of the Poor. Chicago, 1977. _____. Saint Francis’ Prayer Book. Composed from the Writings and Early Biographies. Chicago, 1978. Covi, E., ed. L’esperienza di Dio in Francesco d’Assisi. Roma, 1982. De Beer, F. “We saw Brother Francis.” Chicago, 1983. Del Zotto, C. “Secolo, uscire dal secolo, uomo di un altro secolo.” In Dizionario Francescano, 1673–86. Padova, 1983. Desbonnets, T. De l’intuition a l’institution. Les Franciscains. Paris, 1968. De Schampheleer, J. “El Crucifijo de San Damian y Francisco de Asis.” Selecciones de Franciscanismo 17 (1988): 384–423. _____. Dizionario francescano. Spiritualita. Padova, 1983. Doyle, E. Saint Francis and the Song of Brotherhood. London, 1980. Dozzi, D. Il Vangelo nella Regola non bollata di Francesco d’Assisi. Roma, 1989. Esser K. Le ammonizioni di san Francesco. Roma, 41982. _____. “‘Exhortatio ad laudem Dei.’ Ein wenig beachtetes Loblied des hl. Franziskus.” Archivum Franciscanum Historicum 67 (1974): 3–17.

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Esser K. “Das Gebet des hl. Franziskus vor dem Kreuzbild in San Damiano.” Franziskanische Studien 34 (1952): 1–11. _____. The Rule and Testament of St. Francis. Conferences to the Modern Followers of Francis. Chicago. 1977. _____. Das Testament des heiligen Franziskus von Assisi. Eine Untersuchung uber seine Echtheit und seine Bedeutung. Munster, 1949. _____. Il Testamento di S. Francesco d’Assisi. Milano, 1978. _____. The Testament of Francis. A Commentary. Pulaski, 1982. Fleming, J. “The Iconographic Unity of the Blessing for Brother Leo.” Franziskanische Studien 63 (1981): 203–20 Flood, D. “Assisi’s Rules and People’s Needs. The Initial Determination of the Franciscan Mission.” Franziskanische Studien 66 (1984): 91–104. _____. Francis of Assisi and the Franciscan Movement. Quezon City (Philippines), 1989. _____. Frère Francois et le mouvement franciscain. Paris, 1983. _____. Die Regula non bullata der Minderbruder. Werl, 1967. Franceschini, E. “Il Vangelo nella vita e negli scritti di San Francesco.” Quaderni di Spiritualita Francescana 6 (1963): 71–7. _____. “L’Eucaristia negli scritti di San Francesco.” Quaderni di Spiritualita Francescana 3 (1962): 38–49. Freyer, J. B. Der demutige und geduldige Gott. Roma, 1989. Gagnan, D. “Le Christ de Saint-Damien, son sens spirituel.” Analecta OFMCap (1981): 18–23. Giovanni Paulo II, PP. Con Francesco nella Chiesa. Roma, 1983. Gniecki, C. La visione dell’uomo negli scritti di Francesco d’Assisi, Roma 1987. Hardick, L., and E. Grau. Die Schriften des heiligen Franziskus von Assisi. Werl, 1984. Holter, B. “Zum besonderen Dienst bestellt.” Die Sicht des Priesteramtes bei Franz von Assisi und die Spuren seines Diakonats in den “Opuscula”. Werl/Westf, 1992. Hubaut, M. “Comment Francois discerne la volonte de Dieu.” Evangile aujourd’hui 104 (1979): 39–48; Spanish: “Como discierne Francisco la voluntad de Dios.” Selecciones de Franciscanismo 10 (1981): 67–74. Iglesias, F. Originalita profetica di San Francesco. Perugia, 1986. Iriarte, L. “‘Appropriatio’ et ‘expropriatio’ in doctrina santi Francisci.” Laurentianum 11 (1970): 3–35.

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Iriarte, L. Historia franciscana. Nueva edicion. Valencia, 1979. _____. Vocazione francescana. Sintesi degli ideali di san Francesco e di santa Chiara. Roma, 1987. Jansen, A. “The Story of True Joy.” Franziskanische Studien 63 (1981): 271–88. _____. “Tradition, sens et structure de la 27 admonition.” Franziskanische Studien 64 (1982): 111–27. Kopaczynski, G. “Saint Francis and the Divine Adjectives.” Miscellanea Francescana 82 (1982): 462–70. Lambert, M. D. Franciscan Poverty. The Doctrine of the Absolute Poverty of Christ and the Apostles in the Franciscan Order (1210–1323). London, 1961. Lapanski, D. “The Autographs on the ‘Chartula’ of St. Francis of Assisi.” Archivum Franciscanum Historicum 67 (1974): 18–37. Lauriola, G. “La formazione culturale di Francesco d’Assisi.” L’Italia Francescana 56 (1981): 363–84. _____. “La personalita di Francesco d’Assist nel Cantico delle Creature.” Frate Francesco 47 (1980): 18–30. Le Braz-Bernard, M. “Le ‘Cantique des creatures’ de Francois d’Assise, De la litterature a la litteralite.” Laurentianum 25 (1984): 210–32. Leclerc, E. Le Cantique des creatures. Une leture de saint Francois d’Assise. Paris, 1988. Leclercq, J., F. Vandenbroucke, and L. Bouyer. La spiritualite du Moyen Age. Histoire de la spiritualite, II. Paris, 1961. English: The Spirituality of the Middle Ages. A History of Christian Spirituality, 2. London, 1986. Lehmann, L. “Exsultatio et Exhortatio de Poenitentia. Zu Form und Inhalt der ‘Epistola ad Fideles I’.” Laurentianum 29 (1988): 564–608. _____. Franziskus—Meister des Gebets. Werl, 1989. _____. “Franziskus und die utopische Bewegung heute.” Franziskanische Studien 67 (1985): 86–106. _____. “‘Gratias agimus tibi.’ Structure and Content of Chapter XXIII of the Regula non Bullata.” Laurentianum 23 (1982): 312–75. _____. “Der Mensch Franziskus im Licht seiner Briefe.” Wissenschft und Weisheit 46 (1983): 108–38; English: “The Man Francis as Seen in His Letters.” Greyfriars Review 5 (1991): 159–89.

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