The Influence of St. Francis'  

Literary Works on Ecclesiastical and Secular Ideology

 

by

 

Prof. Carl Edwin Lindgren

 

Member, Royal Historical Society ( London )  and Fellowship of Catholic Scholars

 

Religious and secular history, seems to allude to a direct lineage from St. Francis' writings to the spiritual development and amelioration of the Christian Church. This article will provide some insight into this alleged formation, development, and expansion of Franciscan thought and its affect on certain aspects of Ecclesiastical and Secular Ideology.

 

Introduction

 

Much, has been written regarding the life of John Bernardone, i.e. Saint Francis of Assisi. His lifetime, according to religious historians was one of piety, self-imposed poverty, austerity and spotless purity. His zeal for Church restoration^[1] and penance, which eventually led to the formation of the Preachers of Penance, led the inspired preacher of Assisi to produce an assortment of simplistic, beautiful and inspiring literary works. It is, however, impossible to ascribe an exact date to most of these achievements. There is also some question as to whether St. Francis actually penned all the works that were credited to him. Some of these writings may also have been dictated to several individuals who served as his secretaries (Cunningham 1976, 13).

Although possessing only a rudimentary education, St. Francis' writing include examples of Latin, dialectical Italian and French. Although showing a knowledge of the Scriptures and popular proverbs, Cunningham (1976, 14) expresses the opinion that "it is not possible to detect much literary and/or theological influences in his writings".

 

Bernardone's and Lady Poverty

 

Bernardone was born in 1182 at Assisi to Pietro (Peter), a cloth merchant, and his faithful and religious wife Madonna Pica. John, as a child, studies Latin, arithmetic and other academic subjects. This training was to prepare him to follow in his father's footsteps as a cloth merchant. Early in his education, St. Francis probably showed an interest and ability in this field. He was outgoing, and from most accounts enjoyed the luxuries and youthful pursuits of the period. This careless revel was generally encouraged by his father. His father saw in his son a future heir to the family business and who, within limits, should be allowed to relish the gifts of youth. Pietro, attempted to instill in his son the near sanctity of wealth and power which was to be enjoyed and never frittered away on the less fortunate, sick or the lazy.

As with many youth of his time, Francis longed for more. He questioned and searched, yet the answers were not forthcoming. On many occasions, he would enter into fits of emotional turmoil and disparity. Seeing the inequality of the advantaged and impoverished would at times greatly trouble Bernardone. In these moments, he would probably daydream, as he envisioned himself as a member of a great Christian crusade, a gallant knight rescuing a fair lady, or perhaps leading some military glory in a far land. These daydreams and indulgences finally led to his participation in an unsuccessful military campaign against Perugia (a neighboring city) and imprisonment. This year of imprisonment gave Francis time to ponder his future and perhaps evaluate his present life. What surprises many of Francis' imprisoned friends was his high spirits and compassion to fellow inmates. He also showed a surprisingly courteous behavior to his guards. Returning home, Francis was now twenty-one and a new life was slowly emerging.

Almost immediately upon his return, Francis fell ill. The illness was probably typhoid  but upon recovering, his thoughts once again turned to military conquest, excitement and gaiety. He could hardly wait to once again resume his carefree life. Although not the promiscuous man which many paints his early life, Francis simply wished to enjoy his life in a carefree and at times thoughtless manner.  

These early years, however, continued to disillusion and baffle the future St. Francis. It soon, however, became apparent that this battle or holy quest which Bernardone yearned for must be one not of the mundane but rather to be fought on a loftier spiritual plain. Through a series of personal revelations, Francis gained insight into the role and path of a higher chivalry, that being divine intercession to the spiritual poor in Christ's name. Further, Francis became divinely preoccupied by "the defense of her whom Christ himself had espoused; the love of Lady Poverty" (Petry 1941:19). According to Francis, "To die for love is a great adventure. To live for love is a far greater adventure, and that means bringing love to meet love every day in the common things of life" (Mackay 1930, 15).

Becoming, according to his friends, more and more eccentric, Francis became dedicated to rebuilding Christ's church, disposing of his worldly goods and finally surrendering body and will to travel forward to preach peace, brotherly love, repentance and the coming kingdom (Petry 1941:21;  Celano). Unlike other 'reformists' of the period, Francis did not criticize the existing church 's concept of poverty but rather stressed that "humble co-operation with the church, whatever its failings, could insure total and redemptive poverty" (Petry 1941:25). To St. Francis, to strive toward Christ's renunciative state (ascetic self-denial) one must be willing not only to denounce the world's tangible goods (physical poverty)^[2] but also a spiritual surrendering; one which is all-inclusive. This embraced not only a relinquishing of wealth and worldly possessions but also denouncement of self (ego or I). This complete denial is evident in the words of the Master –

 

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me (Matthew 16:24).

 

And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me ( Mark 8:34). 

 

Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me (Mark 10:21). 

 

Francis, in his quest for spiritual as well as physical poverty realized "that it was infinitely easier to surrender property and to crucify the flesh than it was to conquer the spirit" (Petry 1941, 27). It was also hoped that this physical surrendering of money, possessions and position would also serve to bring a state of external peace. Perhaps the final quest was an all encompassing, sustaining internal and external peace.

Further, St. Francis emphasized the importance of a co-operative spirit between the Brothers and Sisters of Penitence. This was especially evident in his Laud of the Virtures in that the unity or oneness of the poor in Christ creates strength and the virtues of humility, obedience, love^[3] and simplicity overthrows pride, lust, desire and avarice. 

 

Knowledge and Poverty

 

St. Francis, was not totally against the concept of learning and gaining knowledge. He knew, however, that such a path could lead to envy, pride and spite. Therefore, learning was not to be considered as an evil vice, rather the potential effects of such an endeavor. Learning and the quest for knowledge also had the potential of leading one away from the path of poverty. With learning came the purchase of books, places to store the books and documents, time spent away from prayer and  the potential abandonment of the simplicity and detachment of the mundane and worldly (Petry 1941, 30).  Further, Francis felt that learning could lead to a straying from humility toward arrogance. In his philosophy of renouncement, Francis states -

Dixit aliquando magnum clericum etiam scientiae quodammodo resignare debere, cum veniret ad Ordinem, ut tali expropriatus possessione, nudum se offerret brachiis Crucifixi (note. II Celano).