Francis of Assisi

Francis of Assisi was born in late 1181 or early 1182, one of several children of an Italian father, Pietro di Bernardone dei Moriconi, a prosperous silk merchant, and a French mother, Pica de Bourlemont, about whom little is known except that she was a noblewoman originally from Provence.[15] Pietro was in France on business when Francis was born in Assisi, and Pica had him baptized as Giovanni.[16] Upon his return to Assisi, Pietro took to calling his son Francesco ("the Frenchman"), possibly in honor of his commercial success and enthusiasm for all things French.[17] Since the child was renamed in infancy, the change can hardly have had anything to do with his aptitude for learning French, as some have thought.[2]

The house where Francis of Assisi lived when young

Indulged by his parents, Francis lived the high-spirited life typical of a wealthy young man.[13] As a youth, Francesco became a devotee of troubadours and was fascinated with all things Transalpine.[17] He was handsome, witty, gallant, and delighted in fine clothes. He spent money lavishly.[2] Although many hagiographers remark about his bright clothing, rich friends, and love of pleasures,[15] his displays of disillusionment toward the world that surrounded him came fairly early in his life, as is shown in the "story of the beggar". In this account, he was selling cloth and velvet in the marketplace on behalf of his father when a beggar came to him and asked for alms. At the conclusion of his business deal, Francis abandoned his wares and ran after the beggar. When he found him, Francis gave the man everything he had in his pockets. His friends quickly chided and mocked him for his act of charity. When he got home, his father scolded him in rage.[18]

Around 1202, he joined a military expedition against Perugia and was taken as a prisoner at Collestrada, spending a year as a captive.[19] An illness caused him to re-evaluate his life. It is possible that his spiritual conversion was a gradual process rooted in this experience. Upon his return to Assisi in 1203, Francis returned to his carefree life. In 1205, Francis left for Apulia to enlist in the army of Walter III, Count of Brienne. A strange vision made him return to Assisi, having lost his taste for the worldly life.[13] According to hagiographic accounts, thereafter he began to avoid the sports and the feasts of his former companions. In response, they asked him laughingly whether he was thinking of marrying, to which he answered, "Yes, a fairer bride than any of you have ever seen", meaning his "Lady Poverty".[2]

Saint Francis Abandons His Father. Francis of Assisi breaking off his relationship with his father and renouncing his patrimony, laying aside publicly even the garments he had received from him.

On a pilgrimage to Rome, he joined the poor in begging at St. Peter's Basilica.[13] He spent some time in lonely places, asking God for spiritual enlightenment. He said he had a mystical vision of Jesus Christ in the forsaken country chapel of San Damiano, just outside Assisi, in which the Icon of Christ Crucified said to him, "Francis, Francis, go and repair My house which, as you can see, is falling into ruins." He took this to mean the ruined church in which he was presently praying, and so he sold some cloth from his father's store to assist the priest there for this purpose.[20] When the priest refused to accept the ill-gotten gains, an indignant Francis threw the coins on the floor.[2]

In order to avoid his father's wrath, Francis hid in a cave near San Damiano for about a month. When he returned to town, hungry and dirty, he was dragged home by his father, beaten, bound, and locked in a small storeroom. Freed by his mother during Bernardone's absence, Francis returned at once to San Damiano, where he found shelter with the officiating priest, but he was soon cited before the city consuls by his father. The latter, not content with having recovered the scattered gold from San Damiano, sought also to force his son to forego his inheritance by way of restitution. In the midst of legal proceedings before the Bishop of Assisi, Francis renounced his father and his patrimony.[2] Some accounts report that he stripped himself naked in token of this renunciation, and the Bishop covered him with his own cloak.[21][22]

For the next couple of months, Francis wandered as a beggar in the hills behind Assisi. He spent some time at a neighbouring monastery working as a scullion. He then went to Gubbio, where a friend gave him, as an alms, the cloak, girdle, and staff of a pilgrim. Returning to Assisi, he traversed the city begging stones for the restoration of St. Damiano's. These he carried to the old chapel, set in place himself, and so at length rebuilt it. Over the course of two years, he embraced the life of a penitent, during which he restored several ruined chapels in the countryside around Assisi, among them San Pietro in Spina (in the area of San Petrignano in the valley about a kilometer from Rivotorto, today on private property and once again in ruin); and the Porziuncola, the little chapel of St. Mary of the Angels in the plain just below the town.[2] This later became his favorite abode.[20] By degrees he took to nursing lepers, in the lazar houses near Assisi.

One morning in February 1208, Francis was hearing Mass in the chapel of St. Mary of the Angels, near which he had then built himself a hut. The Gospel of the day was the "Commissioning of the Twelve" from the Book of Matthew. The disciples are to go and proclaim that the Kingdom of God is at hand. Francis was inspired to devote himself to a life of poverty. Having obtained a coarse woolen tunic, the dress then worn by the poorest Umbrian peasants, he tied it around him with a knotted rope and went forth at once exhorting the people of the country-side to penance, brotherly love, and peace. Francis' preaching to ordinary people was unusual since he had no license to do so.[3]

His example drew others to him. Within a year Francis had eleven followers. The brothers lived a simple life in the deserted lazar house of Rivo Torto near Assisi; but they spent much of their time wandering through the mountainous districts of Umbria, making a deep impression upon their hearers by their earnest exhortations.[2]

Pope Innocent III approving the statutes of the Order of the Franciscans, by Giotto, 1295–1300

In 1209 he composed a simple rule for his followers ("friars"), the Regula primitiva or "Primitive Rule", which came from verses in the Bible. The rule was "To follow the teachings of our Lord Jesus Christ and to walk in his footsteps". He then led his first eleven followers to Rome to seek permission from Pope Innocent III to found a new religious Order.[23] Upon entry to Rome, the brothers encountered Bishop Guido of Assisi, who had in his company Giovanni di San Paolo, the Cardinal Bishop of Sabina. The Cardinal, who was the confessor of Pope Innocent III, was immediately sympathetic to Francis and agreed to represent Francis to the pope. Reluctantly, Pope Innocent agreed to meet with Francis and the brothers the next day. After several days, the pope agreed to admit the group informally, adding that when God increased the group in grace and number, they could return for an official admittance. The group was tonsured.[24] This was important in part because it recognized Church authority and prevented his following from possible accusations of heresy, as had happened to the Waldensians decades earlier. Though a number of the Pope's counselors considered the mode of life proposed by Francis as unsafe and impractical, following a dream in which he saw Francis holding up the Basilica of St. John Lateran (the cathedral of Rome, thus the 'home church' of all Christendom), he decided to endorse Francis' Order. This occurred, according to tradition, on 16 April 1210, and constituted the official founding of the Franciscan Order.[3] The group, then the "Lesser Brothers" (Order of Friars Minor also known as the Franciscan Order or the Seraphic Order), were centered in the Porziuncola and preached first in Umbria, before expanding throughout Italy.[3] Francis chose never to be ordained a priest, although he was later ordained a deacon.[2]

St. Clare is received by St. Francis, Josep Benlliure

From then on, the new Order grew quickly with new vocations. Hearing Francis preaching in the church of San Rufino in Assisi in 1211, the young noblewoman Clare of Assisi became deeply touched by his message and realized her calling. Her cousin Rufino, the only male member of the family in their generation, was also attracted to the new Order, which he joined. On the night of Palm Sunday, 28 March 1212, Clare clandestinely left her family's palace. Francis received her at the Porziuncola and thereby established the Order of Poor Ladies.[25] This was an Order for women, and he gave Clare a religious habit, or garment, similar to his own, before lodging her in a nearby monastery of Benedictine nuns until he could provide a suitable retreat for her, and for her younger sister, Caterina, and the other young women who had joined her. Later he transferred them to San Damiano,[3] to a few small huts or cells of wattle, straw, and mud, and enclosed by a hedge. This became the first monastery of the Second Franciscan Order, now known as Poor Clares.[2]

For those who could not leave their homes, he later formed the Third Order of Brothers and Sisters of Penance, a fraternity composed of either laity or clergy whose members neither withdrew from the world nor took religious vows. Instead, they observed the principles of Franciscan life in their daily lives.[3] Before long, this Third Order grew beyond Italy. The Third Order is now titled the Secular Franciscan Order.

Determined to bring the Gospel to all peoples of the World and convert them, after the example of the first disciples of Jesus, Francis sought on several occasions to take his message out of Italy. In the late spring of 1212, he set out for Jerusalem, but was shipwrecked by a storm on the Dalmatian coast, forcing him to return to Italy. On 8 May 1213, he was given the use of the mountain of La Verna (Alverna) as a gift from Count Orlando di Chiusi, who described it as “eminently suitable for whoever wishes to do penance in a place remote from mankind”.[26] The mountain would become one of his favourite retreats for prayer.[27]

In the same year, Francis sailed for Morocco, but this time an illness forced him to break off his journey in Spain. Back in Assisi, several noblemen (among them Tommaso da Celano, who would later write the biography of St. Francis), and some well-educated men joined his Order. In 1215, Francis may have gone to Rome for the Fourth Lateran Council, but that is not certain. During this time, he probably met a canon, Dominic de Guzman[6] (later to be Saint Dominic, the founder of the Friars Preachers, another Catholic religious order). In 1217, he offered to go to France. Cardinal Ugolino of Segni (the future Pope Gregory IX), an early and important supporter of Francis, advised him against this and said that he was still needed in Italy.

In 1219, accompanied by another friar and hoping to convert the Sultan of Egypt or win martyrdom in the attempt, Francis went to Egypt during the Fifth Crusade where a Crusader army had been encamped for over a year besieging the walled city of Damietta two miles (3.2 kilometres) upstream from the mouth of one of the main channels of the Nile. The Sultan, al-Kamil, a nephew of Saladin, had succeeded his father as Sultan of Egypt in 1218 and was encamped upstream of Damietta, unable to relieve it. A bloody and futile attack on the city was launched by the Christians on 29 August 1219, following which both sides agreed to a ceasefire which lasted four weeks.[28] It was most probably during this interlude that Francis and his companion crossed the Muslims' lines and were brought before the Sultan, remaining in his camp for a few days.[29] The visit is reported in contemporary Crusader sources and in the earliest biographies of Francis, but they give no information about what transpired during the encounter beyond noting that the Sultan received Francis graciously and that Francis preached to the Muslims without effect, returning unharmed to the Crusader camp.[30] No contemporary Arab source mentions the visit.[31] One detail, added by Bonaventure in the official life of Francis (written forty years after the event), has Francis offering to challenge the Sultan's "priests" to trial-by-fire in order to prove the veracity of the Christian Gospel.

Francis and others treating victims of leprosy or smallpox

Such an incident is alluded to in a scene in the late 13th-century fresco cycle, attributed to Giotto, in the upper basilica at Assisi.[32] It has been suggested that the winged figures atop the columns piercing the roof of the building on the left of the scene are not idols (as Erwin Panofsky had proposed) but are part of the secular iconography of the sultan, affirming his worldly power which, as the scene demonstrates, is limited even as regards his own "priests" who shun the challenge.[33][34] Although Bonaventure asserts that the sultan refused to permit the challenge, subsequent biographies went further, claiming that a fire was actually kindled which Francis unhesitatingly entered without suffering burns. The scene in the fresco adopts a position midway between the two extremes. Since the idea was put forward by the German art historian, Friedrich Rintelen in 1912,[35] many scholars have expressed doubt that Giotto was the author of the Upper Church frescoes.

According to some late sources, the Sultan gave Francis permission to visit the sacred places in the Holy Land and even to preach there. All that can safely be asserted is that Francis and his companion left the Crusader camp for Acre, from where they embarked for Italy in the latter half of 1220. Drawing on a 1267 sermon by Bonaventure, later sources report that the Sultan secretly converted or accepted a death-bed baptism as a result of the encounter with Francis.[36] The Franciscan Order has been present in the Holy Land almost uninterruptedly since 1217 when Brother Elias arrived at Acre. It received concessions from the Mameluke Sultan in 1333 with regard to certain Holy Places in Jerusalem and Bethlehem, and (so far as concerns the Catholic Church) jurisdictional privileges from Pope Clement VI in 1342.[37]

Saint Francis preaching to the birds outside of Bevagna (Master of Saint Francis).

By this time, the growing Order of friars was divided into provinces and groups were sent to France, Germany, Hungary, and Spain and to the East. Upon receiving a report of the martyrdom of five brothers in Morocco, Francis returned to Italy via Venice.[38] Cardinal Ugolino di Conti was then nominated by the Pope as the protector of the Order. Another reason for Francis' return to Italy was that the Franciscan Order had grown at an unprecedented rate compared to previous religious orders, but its organizational sophistication had not kept up with this growth and had little more to govern it than Francis' example and simple rule. To address this problem, Francis prepared a new and more detailed Rule, the "First Rule" or "Rule Without a Papal Bull" (Regula prima, Regula non bullata), which again asserted devotion to poverty and the apostolic life. However, it also introduced greater institutional structure, though this was never officially endorsed by the pope.[3]

On 29 September 1220, Francis handed over the governance of the Order to Brother Peter Catani at the Porziuncola, but Brother Peter died only five months later, on 10 March 1221, and was buried there. When numerous miracles were attributed to the deceased brother, people started to flock to the Porziuncola, disturbing the daily life of the Franciscans. Francis then prayed, asking Peter to stop the miracles and to obey in death as he had obeyed during his life.

Honorius III Approving the Rule of St. Francis of Assisi, Bartolome del Castro, c. 1500 (Philadelphia Museum of Art)

The reports of miracles ceased. Brother Peter was succeeded by Brother Elias as Vicar of Francis. Two years later, Francis modified the "First Rule", creating the "Second Rule" or "Rule With a Bull", which was approved by Pope Honorius III on 29 November 1223. As the official Rule of the Order, it called on the friars "to observe the Holy Gospel of our Lord Jesus Christ, living in obedience without anything of our own and in chastity". In addition, it set regulations for discipline, preaching, and entry into the Order. Once the Rule was endorsed by the Pope, Francis withdrew increasingly from external affairs.[3] During 1221 and 1222, Francis crossed Italy, first as far south as Catania in Sicily and afterward as far north as Bologna.

Francis considered his stigmata part of the Imitation of Christ.[39][40] Cigoli, 1699

While he was praying on the mountain of Verna, during a forty-day fast in preparation for Michaelmas (29 September), Francis is said to have had a vision on or about 14 September 1224, the Feast of the Exaltation of the Cross, as a result of which he received the stigmata. Brother Leo, who had been with Francis at the time, left a clear and simple account of the event, the first definite account of the phenomenon of stigmata. "Suddenly he saw a vision of a seraph, a six-winged angel on a cross. This angel gave him the gift of the five wounds of Christ."[41] Suffering from these stigmata and from trachoma, Francis received care in several cities (Siena, Cortona, Nocera) to no avail. In the end, he was brought back to a hut next to the Porziuncola. Here, in the place where the Franciscan movement began, and feeling that the end of his life was approaching, he spent his last days dictating his spiritual testament. He died on the evening of Saturday, 3 October 1226, singing Psalm 142 (141), "Voce mea ad Dominum".

On 16 July 1228, he was pronounced a saint by Pope Gregory IX (the former cardinal Ugolino di Conti, a friend of Saint Francis and Cardinal Protector of the Order). The next day, the Pope laid the foundation stone for the Basilica of Saint Francis in Assisi. Francis was buried on 25 May 1230, under the Lower Basilica, but his tomb was soon hidden on orders of Brother Elias to protect it from Saracen invaders. His exact burial place remained unknown until it was re-discovered in 1818. Pasquale Belli then constructed for the remains a crypt in neo-classical style in the Lower Basilica. It was refashioned between 1927 and 1930 into its present form by Ugo Tarchi, stripping the wall of its marble decorations. In 1978, the remains of Saint Francis were examined and confirmed by a commission of scholars appointed by Pope Paul VI, and put into a glass urn in the ancient stone tomb.

A garden statue of Francis of Assisi with birds

Francis preached the Christian doctrine that the world was created good and beautiful by God but suffers a need for redemption because of human sin. As someone who saw God reflected in nature, "St. Francis was a great lover of God's creation,..."[46] In the Canticle of the Sun he gives God thanks for Brother Sun, Sister Moon, Brother Wind, Water, Fire, and Earth, all of which he sees as rendering praise to God.[47]

Many of the stories that surround the life of Saint Francis say that he had a great love for animals and the environment.[43] The "Fioretti" ("Little Flowers"), is a collection of legends and folklore that sprang up after the Saint's death. One account describes how one day, while Francis was traveling with some companions, they happened upon a place in the road where birds filled the trees on either side. Francis told his companions to "wait for me while I go to preach to my sisters the birds."[43] The birds surrounded him, intrigued by the power of his voice, and not one of them flew away. He is often portrayed with a bird, typically in his hand.

Another legend from the Fioretti tells that in the city of Gubbio, where Francis lived for some time, was a wolf "terrifying and ferocious, who devoured men as well as animals". Francis went up into the hills and when he found the wolf, he made the sign of the cross and commanded the wolf to come to him and hurt no one. Then Francis led the wolf into the town, and surrounded by startled citizens made a pact between them and the wolf. Because the wolf had “done evil out of hunger, the townsfolk were to feed the wolf regularly. In return, the wolf would no longer prey upon them or their flocks. In this manner Gubbio was freed from the menace of the predator.[48]

On 29 November 1979, Pope John Paul II declared Saint Francis the Patron Saint of Ecology.[49] On 28 March 1982, John Paul II said that Saint Francis' love and care for creation was a challenge for contemporary Catholics and a reminder "not to behave like dissident predators where nature is concerned, but to assume responsibility for it, taking all care so that everything stays healthy and integrated, so as to offer a welcoming and friendly environment even to those who succeed us."[50] The same Pope wrote on the occasion of the World Day of Peace, 1 January 1990, the saint of Assisi "offers Christians an example of genuine and deep respect for the integrity of creation ..." He went on to make the point that: "As a friend of the poor who was loved by God's creatures, Saint Francis invited all of creation – animals, plants, natural forces, even Brother Sun and Sister Moon – to give honor and praise to the Lord. The poor man of Assisi gives us striking witness that when we are at peace with God we are better able to devote ourselves to building up that peace with all creation which is inseparable from peace among all peoples."[51]

It is a popular practice on his feastday, October 4, for people to bring their pets and other animals to church for a blessing.[52]

Francis' last resting place at Assisi

Saint Francis' feast day is observed on 4 October. A secondary feast in honor of the stigmata received by Saint Francis, celebrated on 17 September, was inserted in the General Roman Calendar in 1585 (later than the Tridentine Calendar) and suppressed in 1604, but was restored in 1615. In the New Roman Missal of 1969, it was removed again from the General Calendar, as something of a duplication of the main feast on 4 October, and left to the calendars of certain localities and of the Franciscan Order.[53] Wherever the traditional Roman Missal is used, however, the feast of the Stigmata remains in the General Calendar.

Saint Francis is honored in the Church of England, the Anglican Church of Canada, the Episcopal Church USA, the Old Catholic Churches, the Evangelical Lutheran Church in America, and other churches and religious communities on 4 October.

On 13 March 2013, upon his election as Pope, Archbishop and Cardinal Jorge Mario Bergoglio of Argentina chose Francis as his papal name in honor of Saint Francis of Assisi, becoming Pope Francis.[54]

At his first audience on 16 March 2013, Pope Francis told journalists that he had chosen the name in honor of Saint Francis of Assisi, and had done so because he was especially concerned for the well-being of the poor.[55][56][57] He explained that, as it was becoming clear during the conclave voting that he would be elected the new bishop of Rome, the Brazilian Cardinal Cláudio Hummes had embraced him and whispered, "Don't forget the poor", which had made Bergoglio think of the saint.[58][59] Bergoglio had previously expressed his admiration for St. Francis, explaining that “He brought to Christianity an idea of poverty against the luxury, pride, vanity of the civil and ecclesiastical powers of the time. He changed history."[60] Bergoglio's selection of his papal name is the first time that a pope has been named Francis.[lower-alpha 1]

A relic of Francis of Assisi

On 18 June 1939, Pope Pius XII named Francis a joint Patron Saint of Italy along with Saint Catherine of Siena with the apostolic letter "Licet Commissa".[62] Pope Pius also mentioned the two saints in the laudative discourse he pronounced on 5 May 1949, in the Church of Santa Maria Sopra Minerva.

St. Francis is the patron of animals, merchants, and ecology.[7] He is also considered the patron saint against dying alone; patron saint against fire; patron saint of the Franciscan Order and Catholic Action; patron saint of families, peace, and needleworkers. He is the patron saint of many dioceses and other locations around the world, including: Italy; San Pawl il-Bahar, Malta; Freising, Germany; Lancaster, England; Kottapuram, India; San Francisco de Malabon, Philippines (General Trias City); San Francisco, California; Santa Fe, New Mexico; Colorado; Salina, Kansas; Metuchen, New Jersey; and Quibdó, Colombia.[63]

Emerging since the 19th century, there are several Protestant adherents and groups, sometimes organized as religious orders, which strive to adhere to the teachings and spiritual disciplines of Saint Francis.

The 20th-century High Church Movement gave birth to Franciscan-inspired orders among the revival of religious orders in Protestant Christianity.

One of the results of the Oxford Movement in the Anglican Church during the 19th century was the re-establishment of religious orders, including some of Franciscan inspiration. The principal Anglican communities in the Franciscan tradition are the Community of St. Francis (women, founded 1905), the Poor Clares of Reparation (P.C.R.), the Society of Saint Francis (men, founded 1934), and the Community of St. Clare (women, enclosed).

A U.S.-founded order within the Anglican world communion is the Seattle-founded order of Clares in Seattle (Diocese of Olympia), The Little Sisters of St. Clare.[64]

There are also some small Franciscan communities within European Protestantism and the Old Catholic Church. There are some Franciscan orders in Lutheran Churches,[65] including the Order of Lutheran Franciscans, the Evangelical Sisterhood of Mary, and the Evangelische Kanaan Franziskus-Bruderschaft (Kanaan Franciscan Brothers). In addition, there are associations of Franciscan inspiration not connected with a mainstream Christian tradition and describing themselves as ecumenical or dispersed.

The Anglican church retained the Catholic tradition of blessing animals on or near Francis' feast day of 4 October, and more recently Lutheran and other Protestant churches have adopted the practice.[66]

St Francis' feast is celebrated at New Skete, an Orthodox Christian monastic community in Cambridge, New York.[67]

Outside of Christianity, other individuals and movements are influenced by the example and teachings of Saint Francis. These include the popular philosopher Eckhart Tolle, who has made videos on the spirituality of Saint Francis.[68]

The interfaith spiritual community of Skanda Vale also takes inspiration from the example of Saint Francis, and models itself as an interfaith Franciscan order.[69]

In 2019, the Umbria tourist board was continuing the process of refurbishing the route from Florence to Rome that Francis is believed to have used. Called the Via di Francesco or Cammino di Francesco, the 550 kilometer St Francis Way "pilgrimage route" is intended for travel on foot or by bicycle.[70][71][72]

• The Flowers of St. Francis, a 1950 film directed by Roberto Rossellini and co-written by Federico Fellini
• Francis of Assisi, a 1961 film directed by Michael Curtiz, based on the novel The Joyful Beggar by Louis de Wohl
• Francis of Assisi, a 1966 film directed by Liliana Cavani
• Uccellacci e uccellini (The Hawks and the Sparrows), a 1966 film directed by Pier Paolo Pasolini
• Brother Sun, Sister Moon, a 1972 film by Franco Zeffirelli
• Francesco, a 1989 film by Liliana Cavani, contemplatively paced, follows Francis of Assisi's evolution from rich man's son to religious humanitarian, and eventually to a full-fledged self-tortured saint. Saint Francis is played by Mickey Rourke, and the woman who later became Saint Clare, is played by Helena Bonham Carter
• St. Francis, a 2002 film directed by Michele Soavi, starring Raoul Bova and Amélie Daure
• Clare and Francis, a 2007 film directed by Fabrizio Costa, starring Mary Petruolo and Ettore Bassi
• Pranchiyettan and the Saint, a 2010 satirical Indian Malayalam film
• Finding Saint Francis, a 2014 film directed by Paul Alexander
• L'ami – François d'Assise et ses frères, a 2016 film directed by Renaud Fely and Arnaud Louvet, starring Elio Germano
• The Sultan and the Saint, a 2016 film directed by Alexander Kronemer, starring Alexander McPherson
• In Search of Saint Francis of Assisi,[78] documentary featuring Franciscan monks and others

• Franz Liszt:
  • Cantico del sol di Francesco d'Assisi, S.4 (sacred choral work, 1862, 1880–81; versions of the Prelude for piano, S. 498c, 499, 499a; version of the Prelude for organ, S. 665, 760; version of the Hosannah for organ and bass trombone, S.677)
  • St. François d'Assise: La Prédication aux oiseaux, No. 1 of Deux Légendes, S.175 (piano, 1862–63)
• William Henry Draper: All Creatures of Our God and King (hymn paraphrase of Canticle of the Sun, published 1919)
• Mario Castelnuovo-Tedesco: Fioretti (voice and orchestra, 1920)
• Gian Francesco Malipiero: San Francesco d'Assisi (soloists, chorus and orchestra, 1920–21)
• Hermann Suter: Le Laudi (The Praises) or Le Laudi di San Francesco d'Assisi, based on the Canticle of the Sun, (oratorio, 1923)
• Amy Beach: Canticle of the Sun (soloists, chorus and orchestra, 1928)
• Paul Hindemith: Nobilissima Visione (ballet 1938)
• Leo Sowerby: Canticle of the Sun (cantata for mixed voices with accompaniment for piano or orchestra, 1944)
• Francis Poulenc: Quatre petites prières de saint François d’Assise (men's chorus, 1948)
• Seth Bingham: The Canticle of the Sun (cantata for chorus of mixed voices with soli ad lib. and accompaniment for organ or orchestra, 1949)
• William Walton: Cantico del sol (chorus, 1973–74)
• Olivier Messiaen: Saint François d'Assise (opera, 1975–83)
• Juliusz Łuciuk: Święty Franciszek z Asyżu (oratorio for soprano, tenor, baritone, mixed chorus and orchestra, 1976)
• Peter Janssens: Franz von Assisi, Musikspiel (Musical play, text: Wilhelm Wilms, 1978)
• Michele Paulicelli: Forza venite gente (musical theater, 1981)
• Karlheinz Stockhausen: Luzifers Abschied (1982), scene 4 of the opera Samstag aus Licht
• Libby Larsen: I Will Sing and Raise a Psalm (SATB chorus and organ, 1995)
• Sofia Gubaidulina: Sonnengesang (solo cello, chamber choir and percussion, 1997)
• Juventude Franciscana: Balada de Francisco (voices accompanied by guitar, 1999)
• Angelo Branduardi : L'infinitamente piccolo (album, 2000)
• Lewis Nielson: St. Francis Preaches to the Birds (chamber concerto for violin, 2005)
• Peter Reulein (composer) / Helmut Schlegel (libretto): Laudato si' (oratorio, 2016)

Part of a series on
Christian mysticism
Theology · Philosophy Apophatic Ascetical Cataphatic Catholic spirituality Hellenistic Mystical theology Neoplatonic Henosis
Practices Monasticism Monasticism Asceticism Spiritual direction Meditation Meditation Lectio Divina Invoking of Mystic Saints Active asceticism Contemplation Hesychasm Jesus prayer Quietism Stages of Christian perfection Divinization Catharsis Theosis Kenosis Spiritual dryness Religious ecstasy Passive asceticism Abstinence
People (by era or century) Antiquity Ancient African Origen Gregory of Nyssa Pseudo-Dionysius Desert Fathers Paul of Thebes Anthony the Great Arsenius the Great Poemen Macarius of Egypt Moses the Black Syncletica Athanasius John Chrysostom Hilarion John Cassian 11th · 12th Bernard of Clairvaux Guigo II Hildegard of Bingen Symeon the New Theologian 13th · 14th Dominican Dominic de Guzmán Franciscan Francis of Assisi Anthony of Padua Bonaventure Jacopone da Todi Angela of Foligno English Richard Rolle Walter Hilton Julian of Norwich Margery Kempe Flemish Beatrice of Nazareth Lutgardis John of Ruysbroeck German Meister Eckhart Johannes Tauler Henry Suso Female Beatrice of Nazareth Bridget of Sweden Catherine of Siena Mechthild of Magdeburg Marguerite Porete 15th · 16th Spanish Ignatius of Loyola Francisco de Osuna John of Ávila Teresa of Ávila John of the Cross Others Catherine of Genoa 17th · 18th French Margaret Mary Alacoque Pierre de Bérulle Jean-Jacques Olier Louis de Montfort Charles de Condren John Eudes John of St. Samson Others María de Ágreda Anne Catherine Emmerich Veronica Giuliani Francis de Sales 19th Dina Bélanger Catherine Labouré Mélanie Calvat Maximin Giraud Bernadette Soubirous Conchita de Armida Luisa Piccarreta Mary of the Divine Heart Thérèse of Lisieux Gemma Galgani 20th Padre Pio Therese Neumann Marthe Robin Alexandrina of Balazar Faustina Kowalska Sister Lúcia of Fátima Edgar Cayce Simone Weil Alfred Delp Thomas Merton Charles de Foucauld Edvige Carboni Elena Aiello Contemporary papal views Aspects of meditation (Orationis Formas, 1989) Reflection on the New Age (2003)
Literature · Media Lingua Ignota Ordo Virtutum Scivias Ascent of Mount Carmel Dark Night of the Soul Spiritual Canticle Way of Perfection Book of the First Monks The Interior Castle Abbey of the Holy Ghost A Dialogue of Comfort against Tribulation Diary: Divine Mercy in My Soul From Willow Creek to Sacred Heart The Glories of Mary The Imitation of Christ The Ladder of Divine Ascent Philokalia Revelations of Divine Love Spiritual Canticle The Story of a Soul Theologia Germanica Devotio Moderna Fatima in Lucia's Own Words Calls from the Message of Fatima The Miracle of Our Lady of Fatima Sol de Fátima The Cloud of Unknowing The Consolation of Philosophy The Mirror of Simple Souls Sister Catherine Treatise Tractatus de Purgatorio Sancti Patricii The Vision of Adamnán Divine Comedy Inferno Purgatorio Paradiso Fatima

• Francis of Assisi, The Little Flowers (Fioretti), London, 2012. limovia.net ISBN 978-1-78336-013-0
• Saint Francis of Assisi, written and illustrated by Demi, Wisdom Tales, 2012, ISBN 978-1-937786-04-5
• Francis of Assisi: A New Biography, by Augustine Thompson, O.P., Cornell University Press, 2012, ISBN 978-080145-070-9
• Francis of Assisi in the Sources and Writings, by Robert Rusconi and translated by Nancy Celaschi, Franciscan Institute Publications, 2008. ISBN 978-1-57659-152-9
• The Complete Francis of Assisi: His Life, The Complete Writings, and The Little Flowers, ed. and trans. Jon M. Sweeney, Paraclete Press, 2015, ISBN 978-1-61261-688-9
• The Stigmata of Francis of Assisi, Franciscan Institute Publications, 2006. ISBN 978-1-57659-140-6
• Francis of Assisi – The Message in His Writings, by Thaddee Matura, Franciscan Institute Publications, 1997. ISBN 978-1-57659-127-7
• Saint Francis of Assisi, by John R. H. Moorman, Franciscan Institute Publications, 1987. ISBN 978-0-8199-0904-6
• First Encounter with Francis of Assisi, by Damien Vorreux and translated by Paul LaChance, Franciscan Institute Publications, 1979. ISBN 978-0-8199-0698-4
• St. Francis of Assisi, by Raoul Manselli, Franciscan Institute Publications, 1985. ISBN 978-0-8199-0880-3
• Saint Francis of Assisi, by Thomas of Celano and translated by Placid Hermann, Franciscan Institute Publications, 1988. ISBN 978-0-8199-0554-3
• Francis the Incomparable Saint, by Joseph Lortz, Franciscan Institute Publications, 1986, ISBN 978-1-57659-067-6
• Respectfully Yours: Signed and Sealed, Francis of Assisi, by Edith van den Goorbergh and Theodore Zweerman, Franciscan Institute Publications, 2001. ISBN 978-1-57659-178-9
• The Admonitions of St. Francis: Sources and Meanings, by Robert J. Karris, Franciscan Institute Publications, 1999. ISBN 978-1-57659-166-6
• We Saw Brother Francis, by Francis de Beer, Franciscan Institute Publications, 1983. ISBN 978-0-8199-0803-2
• Sant Francesc (Saint Francis, 1895), a book of forty-three Saint Francis poems by Catalan poet-priest Jacint Verdaguer, three of which are included in English translation in Selected Poems of Jacint Verdaguer: A Bilingual Edition, edited and translated by Ronald Puppo, with an introduction by Ramon Pinyol i Torrents (University of Chicago, 2007). The three poems are "The Turtledoves", "Preaching to Birds" and "The Pilgrim".
• Saint Francis of Assisi (1923), a book by G. K. Chesterton
• Blessed Are The Meek (1944). a book by Zofia Kossak
• Saint Francis of Assisi a Doubleday Image Book translated by T. O'Conor Sloane, Ph.D., LL.D. in 1955 from the Danish original researched and written by Johannes Jorgensen and published in 1912 by Longmans, Green and Company, Inc.
• Saint Francis of Assisi (God's Pauper) (1962), a novel by Nikos Kazantzakis
• Scripta Leonis, Rufini Et Angeli Sociorum S. Francisci: The Writings of Leo, Rufino and Angelo Companions of St. Francis (1970), edited by Rosalind B. Brooke, in Latin and English, containing testimony recorded by intimate, long-time companions of Saint Francis
• Saint Francis and His Four Ladies (1970), a book by Joan Mowat Erikson
• The Life and Words of St. Francis of Assisi (1973), by Ira Peck
• The Life of Saint Francis of Assisi (1996), a book by Patricia Stewart
• Reluctant Saint: The Life of Francis of Assisi (2002), a book by Donald Spoto
• Flowers for St. Francis (2005), a book by Raj Arumugam
• Chasing Francis, 2006, a book by Ian Cron
• John Tolan, St. Francis and the Sultan: The Curious History of a Christian-Muslim Encounter. Oxford: Oxford University Press, 2009.
• Vita di un uomo: Francesco d'Assisi (1995) a book by Chiara Frugoni, preface by Jacques Le Goff, Torino: Einaudi.
• Francis, Brother of the Universe (1982), a 48-page comic book by Marvel Comics on the life of Saint Francis of Assisi written by Father Roy Gasnik O.F.M. and Mary Jo Duffy, artwork by John Buscema and Marie Severin, lettering by Jim Novak and edited by Jim Shooter.

Part of a series on
Eucharistic adoration of the Catholic Church
Solar monstrance of the Eucharist
Papal documents
Mirae caritatis Dominicae cenae Mysterium fidei Mediator Dei Ecclesia de Eucharistia
Organisations and events
Congregation of the Blessed Sacrament Servants of the Blessed Sacrament Perpetual Adorers Tabernacle Societies Eucharistic congress
Notable individuals
Francis of Assisi Peter Julian Eymard John Vianney Marie Tamisier Leo Dupont Fulton J. Sheen Mary Therese Vicente
Eucharistic meditators
Thérèse of Lisieux Maria Candida Conchita de Armida Maria Valtorta
Catholicism portal

• In Rubén Darío's poem Los Motivos Del Lobo (The Reasons Of The Wolf) St. Francis tames a terrible wolf only to discover that the human heart harbors darker desires than those of the beast.
• In Fyodor Dostoyevsky's The Brothers Karamazov, Ivan Karamazov invokes the name of 'Pater Seraphicus,' an epithet applied to St. Francis, to describe Alyosha's spiritual guide Zosima. The reference is found in Goethe's "Faust", Part 2, Act 5, lines 11918–25.[79]
• In Mont Saint Michel and Chartres, Henry Adams' chapter on the "Mystics" discusses Francis extensively.
• Francesco's Friendly World was a 1996–97 direct-to-video Christian animated series produced by Lyrick Studios that was about Francesco and his talking animal friends as they rebuild the Church of San Damiano.[80]
• Rich Mullins co-wrote Canticle of the Plains, a musical, with Mitch McVicker. Released in 1997, it was based on the life of Saint Francis of Assisi, but told as a western story.
• Bernard Malamud's novel The Assistant (1957) features a protagonist, Frank Alpine, who exemplifies the life of Saint Francis in mid-20th-century Brooklyn, New York City.