Chapter XXIII: Conclusion (1)

We have yet to mention what the Holy See did to glorify St. Francis and to make his name memorable for all times. Pope Honorius III died on the 18th of March, 1227, to the great grief of the entire Church. He dearly loved St. Francis and had approved the Rule of the Friars Minor. The morning after his death the cardinals assembled and elected Cardinal Ugolini as his successor, who took unto himself the name of Gregory IX. Cardinal Ugolini was the intimate friend of Francis, the Protector of his Order and the founder of several Franciscan Convents; as was recorded above, St. Francis predicted his Pontificate.

A riot at Rome shortly after caused the Holy Father to flee to Rieti, he then went to Spoleto, and from thence to Assisi. At Assisi he was greeted with the greatest enthusiasm by the people. His deep piety prompted him to visit the grave of our Saint, where he spent a long time in prayer. At the general chapter held at Rome, June 7, 1227, in which Brother Elias was re-elected, His Holiness was petitioned by all present to canonize Francis whom God already made illustrious by many miracles. Now a favorable opportunity presented itself to pay special heed to this petition. He caused a rigorous examination to be made of all the miracles attributed to the intercession of the Saint after his death. This was not a difficult matter for there were a great number of witnesses in the city and neighboring places. In the meanwhile the Holy Father went to Perugia to attend to some affairs of state. When the validity of the proofs regarding the miracles and virtues of St. Francis could in no way be questioned, Gregory returned to Assisi.

The canonization took place with the greatest solemnity on Sunday July 16th, in the Church of St. George, where the body of the Saint reposed. Amidst an immense assembly of cardinals, bishops, priests, clerics, members of the Franciscan Orders, knights, lords, and dignitaries of the, provinces and a vast multitude of people the Sovereign Pontiff pronounced from his throne, the following solemn words:

"To the glory of the Most High God, Father, Son, and Holy Ghost, the glorious Virgin Mary, the blessed Apostles Peter and Paul, and to the honor of the whole Roman Church, we have resolved, in concert with our brethren and other prelates, to inscribe in the catalogue of the saints, the blessed Father Francis, whom God has glorified in Heaven, and whom we venerate on earth. His feast shall be celebrated on the day of his death."

At once the cardinals intoned the Te Deum, the people responded by their cries and shouts of joy. Thereupon prayers of thanksgiving were recited and then the august Pontiff celebrated Holy Mass. It was a day of grace, of exultation and triumph for Assisi, for the Franciscan Family and for the whole Church. Thus was St. Francis canonized but a few years after his death.

The humble Saint had asked to be interred on the "Infernal Hill," the hill on which criminals were buried. Up to the present his desire could not be fulfilled. The City of Assisi waited to make that place of ignominy a worthy abode for the remains of its most saintly and illustrious citizen. A magnificent double-church was erected on the spot. The Sovereign Pontiff declared that henceforth the place shall be called "Hill of Paradise" and later on laid the corner-stone for the new edifice. The lower church was completed in 1230. The elaborate portal is a plan of Baccio Pontelli. The stained glass windows by Bonino, a native of Assisi, render a soft and mellow harmony of light no less charming than that of the mosaic interior of San Marco, Venice. Famous frescoes which influenced all the great movements of art that followed, cover the walls of the church. Those in the sanctuary by Giotto are particularly fine. They represent St. Francis espousing Humility, Charity, and Poverty. The gold and blue of the backgrounds upon which the numerous scenes are painted, harmonize beautifully in the general color scheme of the sacred edifice. In the fourteenth century nine chapels were added along the walls of the lower church, mostly memorial chapels of cardinals and bishops.

Two years after the construction of the lower church with its vaulted top, the building of the upper church began. The Gothic form of architecture was chosen for the building, so that the high and pointed arches be emblematic of the lofty spirit of St. Francis, and of the towering strength of his followers, whose object it is to raise the spirit of men to a higher standard of religion and devotion. After its completion in the year 1253 Pope Innocent IV came in person to Assisi and consecrated the upper and lower church. At the same time the Holy Father, who resided in the monastery at Assisi with the Franciscan Fathers for five months, solemnly canonized the Bishop and Martyr Stanislaus of Cracow. The upper church again afforded the genius of artists ample opportunity to blossom forth. Zimabue enriched the sanctuary with brilliant frescoes from the life of the Blessed Virgin Mary whom St. Francis had chosen to be the Patroness and Protectress of his three orders for all future times. The choir-picture, the Assumption of the Virgin, is the finest of the series. In the apse are frescoes of St. Peter and St. Paul to whose tomb (at Rome) St. Francis made a pilgrimage to ask for grace and light at the beginning of his conversion. Other frescoes of Zimabue, also in the apse of the church, represent various passages of the Apocalypse, relative to the rejuvenation of the Church; St. Francis was called and appointed by God to restore the church which was falling into ruins. Along the lower wall-spaces of the nave are twenty-eight large frescoes from the life of St. Francis by Giotto, Taddio, Gaddi and Giunto Pisano; the upper spaces have representations of the Old and New Testament by Pietro Cavallini and his school. These upper paintings are now in ruins, but even in their ruins they are precious pearls of mediaeval art. The stained glass windows are of such exceptional beauty and artistic correctness that their equal cannot be found in all Italy. Speaking of the Church of St. Francis at Assisi, a traveller says in substance as follows: In its tremendous proportions the gigantic Church of St. Francis can only be compared to the pyramids of Egypt; and both are symbolic of their times. The pyramids were erected by the iron will and the cruel might of the Pharaohs, the blood of nations stain every stone and they are bedewed with many tears. The Church of St. Francis was built by the self-sacrificing love and heartfelt gratitude of nations. Its stones are worn by the footsteps and the tears of millions and millions of people, who came there, perhaps sad and weary, but returned with the love and the peace of the Saint in their heart.

When the lower church was completed (1230), the venerable remains of St. Francis were translated to their new resting-place. Such numbers were present at this translation, that many had to sleep out under tents during the night, the walls of Assisi not being able to contain so vast a multitude. The people of Assisi, having observed a commotion in the crowd, began to fear that an attempt was being made to deprive them of their sacred treasure: accordingly they rushed to the bier, took possession of the Saint's body, entered the church, locked the doors, and interred the body, without allowing any of the clergy, religious, or people to enter. In consequence of this event, an impenetrable veil of secrecy long hung over the place where the body had been laid. In 1818, Pope Pius VII gave permission to the General of the Conventual Minors to make researches under the high altar. Many previous researches had been made; they grew to such gigantic proportions that the foundations of the massive structure were partly undermined. To prevent the ruin of the basilica at Assisi, the Holy See finally forbade all further researches without the special consent of the Sovereign Pontiff. When Pope Pius VII gave the necessary permission, the researches were again taken up, but very carefully and in great secrecy. The workmen were employed for fifty-two nights in hard labor. At length, after having broken through rocks and massive walls, an iron grating was discovered, beneath which was a skeleton in a stone coffin, which when opened, exhaled the most fragrant odor. The Holy Father deputed the Bishops of Assisi, Nocera, Spoleto, Perugia, and Foligno, to make a juridical examination, to certify the authenticity of the body. Then, in accordance with a decree of the Council of Trent, he named a commission of cardinals and theologians, and, all being settled, on the 5th of December, 1820, he declared in a Brief that "this body is verily the body of Saint Francis of Assisi, Founder of the Order of Friars Minor." The sacred body of St. Francis now lies beneath the main altar of the lower church, mentioned before, in an exquisitely beautiful little chapel hewn out of the solid rock. The remains repose in their original sarcophagus, which is bound by broad girders of steel.

Seven hundred years have elapsed since the death of this humble servant of God. His memory has outlived all the storms that have agitated the world. The good seed that he sowed is still bringing forth fruit a hundredfold. Like the Apostles of old, he labored in the vineyard of the Lord, and opened up to others, Heavenly treasures of untold value. Yet more, in the person of St. Francis, Jesus of Nazareth lived again for the instruction and edification of the whole world, as He had never done in any individual, since the great Apostle of the Gentiles. At the word of St. Francis a revival of primitive Christianity sprang into existence at a time when all civilization seemed unhinged on account of the almost universal decay in morals. He taught men afresh that the commands of Jesus Christ could be literally obeyed and that the Sermon on the Mount was as applicable to the men of the middle and all succeeding ages as to the first age of Christian history. This New Abraham begot through the Gospel the largest family of Christ's followers and of missionaries the Catholic Church has ever produced. It is well known that the history of the Church from the thirteenth to the sixteenth century was largely the history of the rise and growth of Franciscanism in every part of Europe. To-day, after seven centuries have elapsed, we find no symptoms of decay in the great Franciscan Family. The priests and laybrothers of the First Order are to be found laboring assiduously in every country. In efficiency and number their active missionaries are second to none. They are storming the strongholds of Satan from one end of the world to the other. The Second Order stands before us as of old, a beautiful lily in the Sanctuary of God. The Holy Virgins, of the Second Order, called "Poor Clares," seek voluntary oblivion and by their pure and pious life of the greatest austerity, of seclusion, silence, penance and prayer, daily open the floodgates of God's graces to mankind. The wonderful and healthy growth of the Third Order, especially since the great Encyclical on St. Francis and on the Third Order by Pope Leo XIII (1882), need not be mentioned; it is a fact known to all. Since the work of the Seraphic Saint is so prosperous at present, we need not doubt about the future. As we have previously seen God Himself revealed to St. Francis that his institution shall remain till the end of times. Thus the Most High glorified and rewarded the poor, humble man of Assisi, "the greatest of sinners," as he loved to call himself. St. Francis now reigns in Heaven, brilliant as the Morning Star, and showers his blessings upon his many children. Let us praise God for the grace and glory He gave his humble Servant and let us deeply impress upon our mind the words of the Holy Ghost: "God resists the proud, but gives his graces to the humble." "He that humbleth himself shall be exalted."

"ST. FRANCIS SEALED WITH THE CHARACTER OF JESUS"

The eminent perfection of St. Francis was grounded on a tender and fervent devotion to Jesus Christ crucified. This adorable object had a powerful attraction for his heart, was the source of all the graces he received, and the model of all the virtues he practised. From the sufferings of our Saviour he made for himself, as St. Bernard had done, a nosegay of myrrh, which he always carried in his bosom; he considered attentively the sufferings of his Beloved, he suffered them himself, and they called forth his sighs and his tears; it was his wish that the fire of this love might transform him entirely into Him who had borne them.

The poverty of the Son of God, in His birth, during His life, and at His death, made such impression on the heart of Francis, that he embraced this virtue with inexpressible ardor.

Seeing that it was rejected by the world, and looking upon it as the pearl of the Gospel, to acquire it, he abandoned father, mother, and all that he had. No person ever sought after riches with so much avidity, and no one ever guarded his treasure with so much care. He never wore, until his death, anything but a worthless tunic, and he refused himself everything but what was absolutely necessary. He would yield to no one in poverty, although he considered himself the most abject of all. If he saw any one worse dressed than he was, he considered it as a reproach to himself. One day, meeting a poor man who was almost naked, he said to his companion with a sigh: "There is a poor man who shames us. We have chosen poverty for our greatest riches, and in him you see it shine far more than in us."

For his nourishment, he greatly preferred what he solicited for the love of God from door to door, to what was offered to him. He frequently considered within himself, and it brought tears into his eyes, how poor our Saviour and His Blessed Mother had been in this world, and the reflection induced him to live in greater poverty.

As to the cells, he always chose the smallest. One of his secular friends having had one built, which was only made of wood, though pretty neat, in the hermitage of Sarthiano, he found it too fine, and said he would not enter it a second time unless it was put into a state of poverty; so that, in order to induce him to return, it was necessary to cover it roughly with branches of trees, both without and within. He left it afterwards because one of his companions had said to him, "Father, I am come to look for you in your cell." "I will not occupy it any longer," he replied, "because you consider it mine in calling it my cell: another may live in it, to whom it will not be appropriated."

This is what his companions tell us on the subject:--"We have often heard him say, we, who have lived with him: 'I will not have as mine either dwelling-place, or any other thing, for our Master has said: "The foxes have lairs, and the birds of the air, nests; but the Son of Man hath not where to lay His head."'"

He was also accustomed to say: "When our Lord went to fast in the desert, where He remained forty days and forty nights, He had no cell prepared for Him, nor any other covering; it was only in some crevice of the mountain that He took repose." The same authors add, that, in order to imitate Jesus Christ perfectly, Francis desired to have neither convent nor cell which could be called his. And, moreover, if sometimes, on arriving, he pointed out to his brethren the cell which he proposed to occupy, he checked himself immediately, as having shown too much solicitude, and went into another, which had not been prepared for him. Shall, then, the children of the Patriarch of the poor be censured when they imitate this tenderness of conscience; and when, to show their aversion to the possession of property, they call even the things which are most essential for them to have the use of, by terms which show that they do not even hold them in common, and that they have nothing which is their own?

Although the servant of God possessed every virtue in a very high degree, yet it was remarked that the virtue of poverty was the one which was above all the others; and this it pleased the Almighty to make known by an admirable vision. When the saint was going to Sienna, three very poor women, who resembled each other both in size and countenance, and appeared to be of the same age, presented themselves before him, and greeted him in these words: "May the Lady Poverty be welcome!" This salutation filled him with joy, because nothing was more grateful to him in greeting him than to speak of poverty, which was so dear to him. The vision immediately vanished, and his companions, who had seen it, had no doubt that there was something mysterious in it; that God meant thereby to discover to them something which related to their father.--"In fact," says St. Bonaventure, "these three women, who were so like to each other, were not bad representations of chastity, obedience, and poverty, which constitute the beauty of Evangelical perfection, and were the very eminent characteristics of the saintly man; yet the expressions which these women made use of in greeting him, showed that he had chosen poverty as his special prerogative, and the principal object of his glory; and, indeed, he was in the habit of calling it sometimes his lady, sometimes his mother, and sometimes his spouse or his queen."

It is not possible to record in this place all the praise which the holy Founder gave to this Evangelical virtue. He called it the Queen, not only because it shone with splendor in JESUS CHRIST, the King of kings, and in His Blessed Mother, but because it is elevated above all earthly things, which it tramples under foot. "Know," he used to say to his brethren, "that poverty is the hidden treasure of the Gospel, the basis on which an order rests the special path to salvation, the support of humility, the mother of self-renunciation, the principle of obedience, the death of self-love, the destruction of vanity and cupidity, the rod of perfection, the fruits of which are abundant, though hidden. It is a virtue descended from Heaven which acts within us, and enables us to despise everything which is despicable; it subverts all the obstacles which prevent the soul from perfectly uniting itself to God by humility and charity; it causes those by whom it is beloved to become active as pure spirits, and enables them to take their flight towards Heaven, to converse with angels, though still living on earth. It is so excellent and so divine a virtue, that vile and abject vases such as we are, are not worthy of containing it."

In order to obtain the grace of poverty, he often recited the following prayer to Jesus Christ: "O Lord Jesus! point out to me the ways of poverty, which are so dear to Thee. Have pity on me, for I love it with such intensity that I can find no repose without it, and Thou knowest that it is Thou who gavest me this ardent love. It is rejected, despised, and hated by the world, although it is a dame and a queen, and Thou hast had the goodness to come down from Heaven to make poverty Thy spouse, and to have from her, by her, and in her, perfect children. My Jesus, who chosest to be extremely poor! the favor which I ask of Thee is, to give me the privilege of poverty; I ardently desire to be enriched by this treasure; I entreat of Thee that it may be mine, and of those who belong to me, and that we may never possess anything of our own under heaven for the glory of Thy name, and that we may exist, during this miserable life, on those things only which are given to us, and that we be very sparing in the use we shall make even of these. Amen."

This friend of poverty did not confine it to the repudiation of all external things: he carried its perfection to the most elevated spiritual point. "He who aspires to its attainment," he said, "must renounce not only all worldly prudence, but in some degree all learning and science, so that, being stripped of all sorts of goods, he may place himself under cover of the protection of the Most High, think only of His justice, and cast himself into the arms of the Crucified. For it is not to renounce the world entirely, if any attachment to its lights, and to one's own feelings, remains in the secret recesses of the heart." He did not assert that, in order to arrive at the perfection of poverty, it was necessary to be without learning, but he required that learning should not be considered by the possessor as an interior property, from which self-love should be fed; that there should not be that secret attachment to mental illumination, which is the primary source of error, and the basis of the obstinacy of heretics; that all of knowledge should "be referred to God, and that we should in some sense strip ourselves of it to acquire the perception of God alone, and of His holy law. St. Hilary said, speaking in the same sense, that we must always bear in mind that we are men, that we have nothing of our own, not even the use of our senses and faculties; that these come from God, and that we must only use them as things which are in a continual dependence on His will. This is an important instruction for the consideration of the learned."

The lively affection which St. Francis bore for the crucified Jesus, from the moment of his conversion, rendered him very austere towards himself. Not only could he not suffer that the tunic which he wore should have anything soft in it, but he chose that it should be rough and harsh; when he found that it had become too soft, he put knotted cords on the inside to counteract the softness.

It was usually on the bare ground that he laid his body down,--that body which was worn out by fatigue; sometimes he slept, sitting with his head resting on a stone or piece of wood. As to food, he scarcely took what was absolutely necessary for his nourishment. When in health, he seldom permitted anything to be put before him which was cooked, and then he either strewed ashes upon it, or added water to it, to take away the taste. Pure water was his only beverage, and then he drank so little that it was insufficient for quenching his thirst. Besides the Lent kept by all Christians, he kept eight others in the course of the year. The first, of forty days, from the day after the Epiphany, in memory of our Lord's fast in the desert, after He had been baptized by John, which took place on the sixth day of January, according to the old tradition of the Church. The second was from the Wednesday in Easter week, to Whit-Sunday, to prepare himself for receiving the Holy Ghost. The third, from the day after the Festival of Pentecost to the Feast of SS. Peter and Paul, in honor of these blessed Apostles. The fourth, from the day after their festival to the Assumption, in honor of the Blessed Virgin. The fifth in honor of St. Michael, from the Assumption to the feast of that angel. The sixth, from that feast is the first of November, in honor of all the saints. The seventh, from All-Souls to Christmas, to prepare himself to celebrate the birth of Christ. The eighth, from the Feast of St. Stephen to the Epiphany, in honor of the three kings. Thus was his life a perpetual fast.

When he went abroad he ate whatsoever was put before him, not only to observe the direction of the Gospel, but in order to gain worldlings to Jesus Christ, by conforming to their ways; but when in the convent, he resumed his habits of abstinence, and this mode of life was very edifying to laymen. The more he advanced towards perfection, the more he mortified himself. We cannot form a more correct opinion of the Evangelical hatred he bore his body, than by noticing the terms he made use of to express it. After having finished Complin, and spent a considerable time in prayer, in a deserted church, in which he passed the night, he wished to take some rest. As the evil spirits prevented him from so doing, by suggestions which frightened him, and made him tremble, he mustered courage, rose, made the sign of the cross, and said in a loud voice: "Devils, I declare to you from Almighty God, that you may use against me all the power given to you by my Lord Jesus Christ, and do all the harm you can to my body. I am ready to suffer everything, and assuredly you will oblige me greatly, for this body is a great burden to me; it is the greatest enemy I have, the most wicked, and the most crafty; and you will revenge me by so doing."

He exhorted his religious to austerity in their food, in their clothing, and in everything else. For he was convinced, as was St. Augustine, that it is difficult to satisfy the demands of the body, without in some degree sacrificing to sensuality; and he used to say, "Our Saviour praised St. John the Baptist for his having clothed himself coarsely. According to the words 'Behold they that are clothed in soft garments, are in the houses of kings,' soft garments must not be found in the huts of the poor. I know by experience that the devils fly from those who lead an austere life; and St. Paul teaches us, that they who are Christ's have crucified their flesh with its vices and concupiscences." We remember that he knew how to temper what seemed to be excessive in the mortifications of his brethren.

Francis taught persons to flee from idleness. "I desire," he said, "that my brethren may work and be occupied. He who desires to live by the labor of others, without doing anything, deserves to be nicknamed Brother _Fly_; because, doing nothing that is worth anything, and spoiling what is good, he becomes odious and despicable to all the world." If he came upon any one wandering about, and without occupation, he applied to him these words of the Apocalypse: "Because thou art lukewarm, I will begin to vomit thee out of my mouth." His example was an excellent lesson for not losing time, and fostering the idleness of the flesh; he employed himself always holily, and he called his body brother ass, which required to be well worked, to be severely beaten, and to be badly fed.

Silence was not considered by him to be a small virtue; he considered it as a guard to the purity of the heart, according to the maxim of wisdom: "Life and death are in the power of the tongue;" by which he understood the intemperance of speech, as well as that of taste. But he principally wished his brethren to become exact in keeping Evangelical silence, which consists in abstaining from all idle conversation, of which an account must be rendered at the day of judgment, and he severely reprimanded those who were in the habit of saying useless things. In fine, his instruction was, that they should endeavor to destroy all vice, and to mortify the passions; and that, in order to succeed in this endeavor, every thing should be cut off which could serve as an attraction, and, therefore, that the exterior senses by which death enters into the soul, should be continually mortified.

As soon as he felt the smallest temptation, or if he only foresaw it, he took every precaution for resisting it. At the beginning of his conversion he frequently threw himself in the depth of winter, into freezing water, in order to subdue his domestic enemy, and to preserve his robe of innocence without stain, asserting that it is far less painful to a spiritual man to suffer the rigor of the severest cold, than to feel interiorly the slightest attack upon his purity.

We have seen, in his life, that he threw himself into the midst of thorns, to drive away the tempter who wanted to induce him to moderate his watchings and his prayers. One of his actions, the circumstances of which are thus related by St. Bonaventure, shows how great the purity of his heart was, and with what force he resisted the impure spirit.

One night, while he was at prayer in his cell, at the hermitage of Sarthiano, he heard himself called three times by his name. After he had answered, a voice said to him: "There is no sinner in the world whom God does not pardon if he be converted; but whoever kills himself by too rigorous a penance, will never find mercy." Francis was made aware by a revelation that these deceitful words emanated from the old enemy, who wished to induce him to relax in his austerities, and he soon had sensible proof of it, for, "he who by his breath sets fire to coals," as holy Job says, "tempted him strongly to sin against purity." As soon as he became aware of it, he inflicted a severe discipline on himself, saying to his body: "O brother ass! this is what suits you, this is the way in which you should be chastised. The tunic you wear is that of religion, and is a mark of its holiness. It is not permitted to one who is impure to wear it: that would be a theft." As the devil represented to him probably that he might marry and have children, and have servants to wait upon him, he responded to that by turning his own body into derision, and treating it cruelly. With admirable fervor he burst from his cell, and threw himself upon a large mound of snow; he made seven balls of it with his hands, and then said to himself: "The largest of these snowballs is thy wife, four others are thy two sons and two daughters, and the two last are thy man and thy maid-servants. I must think of clothing them, for they are perishing with cold." Then he added: "If this solicitude is overpowering, think hereafter of nothing else than of serving God fervently." At this the tempter fled, and the Saint returned victoriously to his cell. He never after had a similar temptation. One of his brethren, who was at prayer in the garden, saw by the light of the moon what was going on, and Francis, being aware of it, could not avoid explaining to him the whole temptation: "But," said he, "I forbid you strictly from saying a word on the subject during my lifetime." It was only known after his death.

Those who know how far the scrupulousness of chaste souls will carry them, will not feel surprised that, after the example of many other saints, he had put in practice such severe mortification, to shield himself from the slightest taint on his purity. His lively and agreeable turn of mind are apparent in the way in which he taunted his body when suffering from extreme cold; this also shows how much self-possession he had under the severest trials, and by what sentiment he was actuated in his penances.

St. Bonaventure says that, as a skilful architect, he laid down humility for the foundation-stone of his spiritual edifice, and that it was from Jesus Christ that he had acquired this wisdom. The foundation was so solid that humility became natural to him, as well as poverty, and thus it is justly that he is called the humble St. Francis. He was in the eyes of all a mirror of holiness, but in his own eyes he was but a sinner; on all occasions he sought to vilify himself, not only in his own mind, but in that of others.

Upon one occasion Brother Pacificus, while praying with him in a church, was raised in an ecstasy, and saw several thrones in the heavens, among which there was one more splendid than the rest, ornamented with precious stones. As he was pondering for whom this magnificent seat could be destined, a voice said to him: "This was the seat of an angel, and now it is reserved for the humble Francis." Some short time after, when conversing with the Saint, he led to the topic of the knowledge of one's self, and he asked him what idea he had of himself, upon which St. Francis answered quickly: "I consider myself the greatest of sinners." Pacificus maintained that he could not conscientiously either say so or think so. "I am convinced," replied Francis, "that, if the most criminal of men had experienced the great mercies I have received from Jesus Christ, he would be much more grateful for them than I am." This beautiful effusion confirmed Pacificus in the opinion he had entertained, that the vision he had seen was a true vision; and it is quite in accordance with the maxim of the Gospel that, "whosoever shall exalt himself, shall be humbled; and that he that shall humble himself, shall be exalted." It is humility that raises men to those places from whence pride cast down the fallen angels.

We have seen the extraordinary things which Francis did in order to humble himself; from the same motive he felt no difficulty in making public the defects he thought he discovered in himself. If he found himself attacked by any temptation to pride, vain-glory, or any other sin, he never failed communicating it to those who were present, whether they were religious or seculars. One day when he was followed by a great concourse of people, he gave his cloak to a poor woman who had asked him for an alms, and some minutes after he turned round to the crowd and told them in a loud voice that he had sinned from vainglory in so doing. We may imagine that his humility was at that moment very great, which prevented him from distinguishing between voluntary consent and the feeling over which we have no control.

He took great care not to do anything in private which he should have had any hesitation in doing in public, and which was not in conformity with the opinion people had of his sanctity. His illness rendered it necessary that he should eat meat in the Lent he kept before Christmas, but this relaxation consisted only in the use of lard; yet he, nevertheless, accused himself of it in public, as an act of gluttony. His companions have recorded what he said: "I wish to live in hermitages and in other solitary places, as if I was seen by all the world; for, if people have a great opinion of me, and I were not to live as they think I do, I should be guilty of scandalous hypocrisy." The vicar of his convent suggested that he should permit his tunic to be lined with fox-skins, to keep his chest warm, which his disorder had greatly weakened. "I consent to this," he replied, "provided you put a similar set of skins outside, that the world may know the relief which is inside also." This condition put a stop to the proposition.

Praise mortified him, and he liked that people should blame him, and he rejoiced in being despised. When he heard people express by acclamation the merits of his sanctity, he made some of the brethren say to him, "You are a vulgar man, ignorant and useless in the world, a nobody;" and when he answered, with pleasure depicted on his countenance, "May the Lord bless you, my dear child, what you say is quite true, and is exactly what the son of Peter Bernardo deserves to hear." To those who called him a saint he used to say: "Do not praise me; I have no assurance that I shall not sin; a person must never be praised whose end cannot be known." And he addressed the following words to himself: "Francis, if the Most High had bestowed so many favors on a thief as He has on you, he would be much more grateful than you are."

One day when great honors were paid him, his companion remarking that he received them without showing any reluctance, said: "Father, do you not see what they are doing in your honor? and far from refusing to receive the applause manifested in your regard, as Christian humility requires, you seem to receive them with complacency. Is there anything which a servant of the Lord should more sedulously avoid?" This is the reply which the holy man made him: "Brother, although it may appear to you that they are paying me great honors, nevertheless, know that I consider them as little or nothing in comparison to those which ought to be paid me." His companion was not only surprised, but almost scandalized, on hearing him utter such sentiments; but, not to expose his follower, Francis added: "Now be attentive to this, and understand it properly. I refer to God all the honor which is paid me, I attribute nothing to myself; on the contrary, I look upon myself as dirt by my baseness. I am as those figures of wood or stone for which respect is had. All goes back to what they represent. Now, when men know and honor God in His creatures, as they do in me, who am the vilest of all, it is no small profit to their souls."

This is the magnanimous humility of which St. Thomas speaks, by which a man honors in himself the great gifts of God, permits them to be there honored, and practises great virtues to render himself more worthy to receive new ones, while he shrinks from the contemplation of his own merits. Such was the humble Francis, in permitting, for the glory of God, and the salvation of his neighbor, that the supernatural gifts which had been imparted to him, should be honored in his person, while he himself only considered his own nothingness; and afterwards he retired into solitary places, where he passed whole nights in meditating upon this nothingness, and on the infinite mercy of God, which had loaded him with graces.

Being one day with Brother Leo in one of these solitudes, and being without the books necessary for saying the Divine Office, he invented a sort of humiliating psalmody for glorifying God during the night. "My dear brother," he said to Leo, "we must not let this time, which is consecrated to God, pass without praising His holy name, and confessing our own misery. This is the verse which I will say: 'O Brother Francis! you have committed so many sins in this world, that you have deserved to be plunged into hell.' And you, Brother Leo, your response will be, 'It is true; you deserve to be in the bottom of hell.'" Leo promised, however repugnant he felt, to answer as his father desired; but, instead of that, he said: "Brother Francis, God will do so much good through your means, that you will be called into Paradise." The Father said to him, with warmth: "You don't answer as you ought. Here is another verse: 'Brother Francis, you have offended God by so many bad deeds, that you deserve all his maledictions.' Answer to that: 'You deserve to be among the number of the cursed.'" Leo promised again; but when the Saint had said his verse, striking his breast, and shedding abundance of tears, Leo pronounced these words: "Brother Francis, God will render you such, that, among those who are blessed, you will receive a peculiar blessing." "Why don't you answer as I desire you?" said Francis, surprised. "I command you, under obedience, to repeat the words which I am going to give you. I shall say: 'O Brother Francis, miserable man, after so many crimes committed against the Father of mercies, and the God of all consolation, do you think he will have any pity on me? In truth you are undeserving of pardon.' Brother Leo, answer immediately: 'You deserve no mercy.'" Leo, however, said: "God, our Father, whose mercy infinitely surpasses our sins, will pardon you all your sins, and will load you with His favors."

Then Francis said somewhat angrily: "Why have you dared to transgress the rule of obedience, and to answer so often differently to what I desired?" Leo excused himself most respectfully, saying: "My very dear Father, God is my witness that I had each time intended to repeat the words which you had directed me, but He put into my mouth the words I uttered, and caused me to speak, notwithstanding my resolution, according to His good pleasure." The humble Servant of Jesus Christ admired this disposition of the Lord; but persisting, nevertheless, in his intention of humbling himself, he entreated Brother Leo to repeat, at least once, the following words, which he pronounced with many sighs: "Oh Brother Francis, miserable little man! do you think that God will have mercy on you, after so many crimes which you have committed?" "Yes, my Father," replied Leo, "God, your Saviour, will have mercy on you, and will grant you great favors. He will exalt you, and glorify you eternally, because he who shall humble himself shall be exalted. Nevertheless, pardon me for not having said what you desired. It is not I who speak, it is God who speaks in me." Finally Francis bowed to what Leo communicated to him, who only disobeyed him by an impulse of the Holy Ghost; and they conversed during the remainder of the night on the great mercy of God to sinners.

It has been already remarked, with St. Bonaventure, that St. Francis had given to his brethren the name of Minors, and to their superiors that of Ministers, in order that their very name should cause them to be humble. These are the maxims by which he used to impress this upon them:--"The Son of God debased Himself in coming from the bosom of His Father to us, to teach us humility by His example and by His word, as our Lord and Master." "What is exalted in the eyes of man is an abomination before God." "Man is nothing but what he is before God, and is nothing more. It is folly to feel glorified by the applause of man; it is better to be blamed than praised, for blame induces the person to correct himself, while praise leads to his fall. No man should pride himself for doing those things which a sinner may do as well as he. A sinner may fast, pray, weep, macerate his body, but what he cannot do, as long as he is a sinner, is to be faithful to his God. Now, this is what we may glory in, to render to God the glory which is due to Him, to serve Him faithfully, and to return with like fidelity all that He has given. Happy the servant who finds himself as humble amidst his brethren, inferiors like himself, as in presence of his superiors! Happy the servant who does not believe himself better when men load him with praises, than when he appears in their eyes simple, vile, abject and despicable! Happy the servant who bears reprimanding with meekness, who acknowledges his fault with humility, and voluntarily punishes it; who is sufficiently humble to receive a reprimand without offering an excuse. Happy the religious who has not been desirous of the elevation he has attained, and who always wishes to be at the feet of the others! Woe to the religious who has been raised by the rest to an honorable position, and who has not the inclination to descend from it."

The example of Jesus Christ, who "was obedient unto death, even to the death of the cross," inspired St. Francis with great love for obedience. Although he was appointed superior by order of God and of the Pope, he was always desirous of obeying rather than commanding. In his travels, he promised obedience to him who accompanied him, and he rigidly kept that promise. One day he communicated the following in confidence to his companions: "Among all the graces which I have received from the bounty of God, this is one, that, if they were to appoint a novice of an hour's standing to be my guardian, I would obey him as implicitly as if he was the oldest and the most serious of our brethren." He was not satisfied with having renounced being General of the Order, to obey the Vicar-General; he asked Brother Elias, who filled that position to give him a guardian, on whose will he should depend in all things. Brother Angelo of Rieti was given to him, and he obeyed him with entire submission.

The instructions he gave his brethren on the subject of obedience contained all the perfection which could be given them: 1st. To renounce their own will, and to look upon it as the forbidden fruit, which our first parents could not eat of without being guilty. 2d. To abandon themselves wholly to their superior, so that they should neither do nor say anything which they know he would not approve of; and that they should do what he wishes the moment he has spoken, without waiting for his speaking a second time. 3d. Not to examine whether what is ordered is difficult or impossible, for, said St. Francis: "When I order anything which is above your strength, holy obedience will enable you to effect it." 4th. To submit their lights to those of the superior, not with a view of obeying him in anything manifestly contrary to salvation, but to act upon his views, although they may think their own better and more useful. 5th. Not to consider the man, nor his qualifications, in the obedience they bow to, but the authority he has, the place he fills, and the greatness of Him for whose love they are subject to man.

This last point is the greatest sacrifice of a religious life; but a necessary sacrifice, one which is just, and worthy of God, and the most certain proof that our obedience is grounded on our love for God. It is not difficult to follow the dictates of a superior of acknowledged talent and merit; the hardship is to submit with humility, without remonstrance or murmur, to one who has not these qualifications. This also it is which enhances in the eyes of God the value of religious obedience; it may then be considered as a sort of martyrdom of the mind, as well as that of the body, which will receive its crown in heaven. Nevertheless, it is requisite to be cautious, lest antipathy or some other motive, and the natural revolt of the human heart against authority, should cause a superior to appear contemptible, who really is not so. Finally, the religious are highly interested in practicing holy obedience, whoever may be the superior; it is, as St. Francis remarks, so abundant in fruits, that such as bend to the yoke pass not a moment of their lives without some spiritual profit: it increases virtue, and procures peace to the soul.

He was asked one day, who was to be considered to be truly obedient, and he instanced a dead body. "Take," said he, "a dead body, and place it where you please; you will see that it shows no repugnance at its removal, it utters no complaint at its situation, nor of dissatisfaction at being left where it is. If you put it in an honorable place, its eyes will remain closed, it will not raise them. If you clothe it in purple, it will only be paler than before. That is true obedience; it asks no reason as to why it is put in motion, it is indifferent as to where it is placed, and does not require to be removed.--If a Minor is raised to the dignity of superior, he remains equally humble; the more he is honored, the more does he think himself unworthy of it. I have often," he said, "seen a blind man led by a little dog, the man went wherever his guide took him, in good roads and in bad. This is another resemblance of one who is perfectly obedient; he should shut his eyes, and be blind to the commands of his superior, think of nothing but submitting immediately to him, without stopping to examine whether the thing be difficult or not, only keeping in view the authority of him who gives the order, and the merit of obedience."

Disobedience is insupportable; he considered it as the unfortunate offspring of pride, which is the source of all evils, and of which he had great horror. One day while praying in his cell, and meditating between God and his brethren, he saw in spirit one of them who refused to perform the penance imposed on him in chapter by the vicar-general, and excusing himself as to the fault of which he had been accused. He called his companion, and said: "I saw on the shoulders of this insubordinate brother the devil, who was wringing his neck, and leading him as by a bridle. I prayed for him, and the devil, abashed, loosed his hold immediately. Go to him, and tell him to bend immediately to the yoke of obedience," In fact, the brother did submit as soon as he was told this, and threw himself humbly at the feet of his superior.

Another, who had erred in some way against obedience, was brought to Francis, that he might correct him; but he appeared so penitent, that the Saint, who liked the humility of repentance, felt himself inclined to pardon the fault. Nevertheless, lest the facility of pardon should be abused, and to show what chastisement disobedience deserves, he ordered his cowl to be taken from him, and thrown into the fire. Some minutes after, he desired it to be taken out of the fire, and to be returned to him, when it was found that the fire had not injured it in the least; "God having shown by his miracle," St. Bonaventure observes, "the power He gave to His Servant, and how agreeable to Him humble repentance is."

The conduct of the holy Founder was more severe to one of his brethren, who was obstinately disobedient. He desired the others to put him into a pit, and to fill it up with earth, in order to bury him alive; when they had filled it up to his chin he said:--"Brother, are you dead?" The religious, absorbed in grief, replied: "Yes, Father, and I ought to die in reality for my sin." Francis, moved by compassion, had him dug out, saying: "Come forth from thence, if you are truly dead, as a good religious ought to be, to the world and its concupiscences. Obey the smallest sign of the will of your superiors, and make no more resistance to their orders than a dead body could do. I wish for followers, not living, but those who are dead."

He once called Brother Juniper to employ him a little while, and this brother not having immediately obeyed, because he was busy in planting a juniper tree, he cursed the tree that it should never grow, and it remained always in a dwarf state. The Fathers of the Desert were similarly exact in their attention to obedience, insomuch as to leave a letter unfinished when they had to attend to the orders of a superior.

The virtues of St. Francis, which we have recorded, and those which we have yet to narrate, were cultivated by the exercise of prayer. He had the gift as soon as he was called to the service of God; and he followed it up so faithfully, that he consecrated to it his heart, his body, all his actions, and all his time. In-doors, or out of doors, walking or seated, working or resting, his mind was always raised to heaven; he seemed to live with the angels. As he was always diffident of himself, he had recourse to prayer, and consulted the Almighty, with perfect confidence in His goodness, in all that He had to do. Although he could pray in any place he might happen to be in, nevertheless, he found solitary spots best adapted for recollection; he sought them out, and often retired to them. This shows us why he made so many houses of his Order, where there had previously been hermitages only.