Life of St. Francis of Assisi, Paul Sabatier [sci fi books to read .txt] 📗
- Author: Paul Sabatier
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Hence this portrait, in which St. Francis is represented as a stern ascetic, to whom woman appears to be a sort of incarnate devil! The biographers even go so far as to assure us that he knew only two women by sight. These are manifest exaggerations, or rather the opposite of the truth.3
We are not reduced to conjecture to discover the true attitude of the Umbrian prophet in this matter. Without suspecting it, Celano himself gives details enough for the correction of his own errors, and there are besides a number of other documents whose scattered hints correspond and agree with one another in a manner all the more marvellous that it is entirely unintentional, giving, when they are brought together, almost all one could desire to know of the intercourse of these two beautiful souls.
After the sermons of Francis at St. Rufino, Clara's decision was speedily taken; she would break away from the trivialities of an idle and luxurious life and make herself the servant of the poor; all her efforts should be bent to make each day a new advance in the royal way of love and poverty; and for this she would have only to obey him who had suddenly revealed it to her.
She sought him out and opened to him her heart. With that exaltation, a union of candor and delicacy, which is woman's fine endowment, and to which she would more readily give free course if she did not too often divine the pitfalls of base passion and incredulity, Clara offered herself to Francis.
It is one of the privileges of saints to suffer more than other men, for they feel in their more loving hearts the echo of all the sorrows of the world; but they also know joys and delights of which common men never taste. What an inexpressible song of joy must have burst forth in Francis's heart when he saw Clara on her knees before him, awaiting, with his blessing, the word which would consecrate her life to the gospel ideal.
Who knows if this interview did not inspire another saint, Fra Angelico, to introduce into his masterpiece those two elect souls who, already radiant with the light of the heavenly Jerusalem, stop to exchange a kiss before crossing its threshold?
Souls, like flowers, have a perfume of their own which never deceives. One look had sufficed for Francis to go down into the depths of this heart; he was too kind to submit Clara to useless tests, too much an idealist to prudently confine himself to custom or arbitrary decorum; as when he founded the Order of Friars, he took counsel only of himself and God. In this was his strength; if he had hesitated, or even if he had simply submitted himself to ecclesiastical rules, he would have been stopped twenty times before he had done anything. Success is so powerful an argument that the biographers appear not to have perceived how determined Francis was to ignore the canonical laws. He, a simple deacon, arrogated to himself the right to receive Clara's vows and admit her to the Order without the briefest novitiate. Such an act ought to have drawn down upon its author all the censures of the Church, but Francis was already one of those powers to whom much is forgiven, even by those who speak in the name of the holy Roman Church.
Francis had decided that on the night between Palm Sunday and Holy Monday (March 18-19, 1212) Clara should secretly quit the paternal castle and come with two companions to Portiuncula, where he would await her, and would give her the veil. She arrived just as the friars were singing matins. They went out, the story goes, carrying candles in their hands, to meet the bride, while from the woods around Portiuncula resounded songs of joy over this new bridal. Then Mass was begun at that same altar where, three years before, Francis had heard the decisive call of Jesus; he was kneeling in the same place, but surrounded now with a whole spiritual family.
It is easy to imagine Clara's emotion. The step which she had just taken was simply heroic, for she knew to what persecutions from her family she was exposing herself, and what she had seen of the life of the Brothers Minor was a sufficient warning of the distresses to which she was exposing herself in espousing poverty. No doubt she interpreted the words of the service in harmony with her own thoughts:
"Children who will not be faithless!"
In none of their afflictions were they without succor.
And the angel that is before his face saved them. 4
Then Francis read again the words of Jesus to his disciples; she vowed to conform her life to them; her hair was cut off; all was finished. A few moments after, Francis conducted her to a house of Benedictine nuns5 at an hour's distance, where she was to remain provisionally and await the progress of events.
The very next morning Favorino, her father, arrived with a few friends, inveighing, supplicating, abusing everybody. She was unmovable, showing so much courage that at last they gave up the thought of carrying her off by main force.
She was not, however, at the end of her tribulations. Had this scene frightened the Benedictines? We cannot tell, but less than a fortnight after we find her in another convent, that of Sant-Angelo in Panso, at Assisi.6 A week after Easter, Agnes, her younger sister, joined her there, decided in her turn to serve poverty. Francis received her into the Order. This time the father's fury was horrible. With a band of relatives he invaded the convent, but neither abuse nor blows could subdue this child of fourteen. In spite of her cries they dragged her away. She fainted, and the little inanimate body suddenly seemed to them so heavy that they abandoned it in the midst of the fields, some laborers looking with pity on the painful scene, until Clara, whose cry God had heard, hastened to succor her sister.
Their sojourn in this convent was of very short duration. It appears that they did not carry away a very pleasant impression of it.7 Francis knew that several others were burning to join his two women friends; he therefore set himself to seek out a retreat where they could live under his direction and in all liberty practise the gospel rule.
He had not long to seek; the Benedictine monks of Mount Subasio always seized every possible opportunity to make themselves popular. They belonged to that congregation of Camaldoli, whom the common people appear to have particularly detested, and several of whose convents had lately been pillaged.8 The abbey no longer counted more than eight monks, who were trying to save the wreck of their riches and privileges by partial sacrifices; on the 22d of April, 1212, they had given to the commune of Assisi for a communal house a monument which is standing this day, the temple of Minerva.9
Francis, who already was their debtor for Portiuncula, once more addressed himself to them. Happy in this new opportunity to render service to one who was the incarnation of popular claims, they gave him the chapel of St. Damian; perhaps they were well pleased, by favoring the new Order, to annoy Bishop Guido, of whom they had reason to complain.10 However this may be, in this hermitage, so well adapted for prayer and meditation, Francis installed his spiritual daughters.11 In this sanctuary, repaired by his own hands, at the feet of this crucifix which had spoken to him, Clara was henceforward to pray. It was the house of God; it was also in good measure that of Francis. Crossing its threshold, Clara doubtless experienced that feeling, at once so sweet and so poignant, of the wife who for the first time enters her husband's house, trembling with emotion at the radiant and confused vision of the future.
If we are not entirely to misapprehend these beginnings, we must remember with what rapidity external influences transformed the first conception of St. Francis. At this moment he no more expected to found a second order than he had desired to found the first one. In snatching Clara from her family he had simply acted like a true knight who rescues an oppressed woman, and takes her under his protection. In installing her at St. Damian he was preparing a refuge for those who desired to imitate her and apart from the world practise the gospel Rule. But he never thought that the perfection of which he and his disciples were the apostles and missionaries, and which Clara and her companions were to realize in celibacy, was not practicable in social positions also; thence comes what is wrongly called the Tertiari, or Third Order, and which in its primitive thought was not separated from the first. This Third Order had no need to be instituted in 1221, for it existed from the moment when a single conscience resolved to practise his teachings, without being able to follow him to Portiuncula.12 The enemy of the soul for him as for Jesus was avarice, understood in its largest sense—that is to say, that blindness which constrains men to consecrate their hearts to material preoccupations, makes them the slave of a few pieces of gold or a few acres of land, renders them insensible to the beauties of nature, and deprives them of infinite joys which they alone can know who are the disciples of poverty and love.
Whoever was free at heart from all material servitude, whoever was decided to live without hoarding, every rich man who was willing to labor with his hands and loyally distribute all that he did not consume in order to constitute the common fund which St. Francis called the Lord's table, every poor man who was willing to work, free to resort, in the strict measure of his wants, to this table of the Lord, these were at that time true Franciscans.
It was a social revolution.
There was then at that time neither one Order nor several.13 The gospel of the Beatitudes had been found again, and, as twelve centuries before, it could accommodate itself to all situations.
Alas! the Church, personified by Cardinal Ugolini, was about, if not to cause the Franciscan movement to miscarry, at least so well to hedge about it that a few years later it would have lost nearly its whole original character.
As has been seen, the word poverty expresses only very imperfectly St. Francis's point of view, since it contains an idea of renunciation, of abstinence, while in thought the vow of poverty is a vow of liberty. Property is the cage with gilded wires, to which the poor larks are sometimes so thoroughly accustomed that they no longer even think of getting away in
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