Jesus suggests avoiding hypocrisy in prayer, the theatricality of appearance, loving and praying in the secret known to the Father.

Francis and Clare loved prayer, hidden contemplation, in a special way.

In the Second Life, compiled by Celano, we find a passage that speaks volumes about Francis' discreet relationship with God, always ready to scrupulously hide the King's secrets.

"He always sought a secluded place, where he could unite himself not only with his spirit, but with his individual members, to his God.

And if he suddenly felt visited by the Lord, so as not to be without a cell, he made himself a little one with his cloak.

And if at times he lacked this, he covered his face with his sleeve, so as not to reveal the hidden manna.

He always placed something between himself and the onlookers, so that they would not notice the contact of the bridegroom; thus he could pray unseen even if crammed among a thousand, as in the corner of a ship.

Finally, if none of this was possible for him, he made a temple of his breast.

Absorbed in God and oblivious of himself, he neither groaned nor coughed, his breathing was breathless and every other external sign disappeared" (FF 681).

Wonderful discretion, lover of concealment.

Francis and Clare were the lovers of holy prayer, fasting and almsgiving, adhering to these practices in the deepest and highest sense.

The Sources are illuminating about the evangelical journey of these two giants of the contemplative and apostolic life.

We read in the Rule of Clare

"The sisters to whom the Lord has given the grace of working, let them work, after the third hour, applying themselves to worthy works of common use, with fidelity and devotion, in such a way that, having banished idleness, the enemy of the soul, they do not extinguish the Spirit of holy prayer and devotion, to which all other temporal things must serve" (FF 2792).

And again in her Testament:

"I pray that she who will be in charge of the sisters [...] will see to it that she provides for each one in her needs with those alms which the Lord will send" (FF 2848).

Francis himself showed discreet attention to all this:

"I have never been a thief. I would like to say that of the alms, which are the inheritance of the poor, I have always taken less than I needed, so as not to spoil the share due to other poor people. 'To do otherwise would be to steal' (FF 1670).

Moreover, in other circumstances we know that "guided by the Holy Spirit, he went up a mountain with two companions and there, fasting on bread and water, dictated the Rule, according to what the divine Spirit suggested to him during prayer" (FF 1084).

"But when you pray, go into your room and shut your door [Is 26:20; 2 Kings 4:33] and pray to your Father who is in secret" (Mt 6:6).

Wednesday of the 11th wk. in O.T. (Mt 6,1-6.16-18)

In today's passage, Matthew presents Jesus intent on emphasising true perfection according to the Gospel.

Our neighbour is not only our fellow countrymen - as the Jews tended, then, to consider - but every brother we meet.

The Lord exhorts us to love and pray for those who persecute us. Here lies authentic holiness.

In Clare of Assisi, the adventure of extreme faith led to the Beauty that wounds.

He had eyes that were attentive to all things, discovering in every event the Presence of Christ, to whom he wanted to conform.

Yes, Clare's life is a testimony that cries out beyond the walls of the monastery.

The Sources say:

"She herself washed the seats of the infirm, she cleansed them, with that noble spirit of hers, without shying away from filthiness or loathing the stench.

Very often she washed the feet of servants returning from outside and, washing them, kissed them.

Once she was washing the feet of one of these servants: as she was about to kiss them, she, not withstanding so great a humiliation, drew back her foot and in the gesture struck her lady in the face with her foot.

But she gently took up the foot of the servant girl and pressed a kiss on it, under the sole" (FF 3181-3182)

Francis and Clare knew that the truly Perfect in the Kingdom of God are those who do not give up and go all the way.

As the Sources themselves convey, in an Admonition to his brothers, Francis emphasises:

"All those who unjustly inflict on us tribulation and anguish, ignominy and insult, pain and suffering, are therefore our friends [...] we must love them dearly because by reason of what they inflict on us we have eternal life" (FF 56).

But Clare herself overcame evil with the good of her humble prayer, as she did before the invasion of Vitale d'Aversa, in the service of Emperor Frederick II. Indeed he led the army against Assisi.

But according to the Sources:

"When Clare, servant of Christ, heard of this, she was shaken with deep sorrow, called to herself the sisters and said:

"From this city we receive many goods every day [...] it would be great impiety not to bring her relief, as we can, now that the time is right.

Go to our Lord and ask him with all your heart for the deliverance of the city' (FF 3203).

The next morning the proud man was forced to leave, contrary to his designs - and the army dispersed.

"Love your enemies and pray for those who persecute you, that you may become children of your Father in heaven" (Mt 5:44a).

Tuesday, 11th wk. in O.T. (Mt 5:43-48)

In today's Gospel Jesus launches a very precise message: give to those in need:

"To those who ask you, give, and to those who want to borrow from you, do not turn your back" (Mt 5:42).

Francis was a simple and true man; he leapt at the mere mention of God's love and did everything to help those in need.

Countless passages from the Sources describe his incredible charity towards anyone who asked him for help in the name of God, remaining naked to feed the need of others.

The Second Life of Celano informs us about this:

"Once a poor man asked him for charity for the love of God. Since he had nothing, the saint secretly took the scissors and prepared to part with his miserable cassock.

And he would certainly have done so had he not been discovered by the friars, to whom, however, he ordered to provide the poor with other compensation" (FF 784).

And one day, when he met two French friars, the following happened:

"It happened to two friars from France, men of great holiness, to meet Francis; they felt an incredible joy, all the more so since they had been tormented by this desire for a long time.

After tender outpourings of affection and a gentle exchange of words, they were moved by their ardent devotion to ask Francis for his cassock.

The Saint immediately stripped himself of it, remaining half-naked, and devoutly gave it to them; then he put on, with pious exchange, the poorer one of one of them.

He was ready to give not only such things, but to give his whole self, and whatever was asked of him, he gave with the greatest joy" (FF 767).

Clare of Assisi, a seraphic plant of Francis, was also always generous with her sisters and with the poor.

The Legend tells us that, even as a young girl, she gave to those in need everything, without hesitation.

"He willingly stretched out his hand to the poor and from the abundance of his home he made up for the indigence of many [...].

Thus growing with her, from childhood, mercy, she had a soul sensitive to the suffering of others, and bent compassionately over the miseries of the unfortunate" (FF 3158).

Giving themselves and what their neighbour needed was inscribed in their spiritual DNA, exalted by the power of God's Spirit in a wonderful way.

To the mentality of having, the Two Poor contrasted the evangelical mentality of 'giving without counting', gratuitously.

Saint Anthony of Padua himself, a wise but humble friar, among the many charisms with which he was endowed by the Lord, excelled in his merciful care for the poor, giving himself without measure to their relief.

Monday of the 11th wk. in O.T. (Mt 5,38-42)

Jesus in today's Gospel tells parables about the Kingdom of God, taking his cue from the elements of nature: mustard seed and yeast.

Using natural and real connections, he explains the physiognomy of the Kingdom.

St Francis and St Clare of Assisi were two mustard grains that by growing in humility and hiddenness became such large trees that so many creatures found shelter on their branches.

Specifically, the Papal Bull of canonisation 'Clara Claris praeclara' speaks of Clare as follows:

"This was the tall tree, stretching up towards heaven, with large branches, which in the field of the Church produced sweet fruit [...] and in whose pleasant and pleasant shade many followers flocked from all sides, and still flock to taste its fruit" (FF 3294).

The Kingdom of God finds development in these singular metaphors of which the Poor Man of Assisi and the recluse Clare are plastic and concrete testimonies.

But like Jesus, St Francis also spoke to his brothers in parables. The Sources attest to this in various passages.

When she wished to make them understand the path that awaited them in order to welcome the Kingdom of God, she called to mind various parables, traversed by a wise evangelical fabric.

We recall one among many, with which he proclaimed the Word that the Lord entrusted to him.

By presenting himself to the Pope, Jesus made him understand how he had to express himself.

"He, in fact, told the Pontiff as God had suggested it to him, the parable of a rich king who, with great joy, had married a beautiful and poor woman and had children who had the same appearance as the king, their father, and who, therefore, were brought up at the king's own table.

He then gave an interpretation of the parable, coming to this conclusion:

"It is not to be feared that the children and heirs of the eternal King should starve; for they, in the likeness of Christ, were born of a poor mother, by virtue of the Holy Spirit.

For if the King of heaven promises his imitators the eternal kingdom, how much more will he provide for them those things which he bestows without distinction upon the good and the bad".

The Vicar of Christ listened attentively to this parable and its interpretation and, filled with wonder, recognised without a shadow of doubt that, in this man, Christ had spoken.

But he also felt reassured by a vision he had on that occasion, in which the Spirit of God had shown him the mission to which Francis was destined.

For, as he related, in a dream he saw that the Lateran Basilica was now about to ruin, and that, a poor man, small and contemptible in appearance, was supporting it, putting his shoulders under it, so that it would not fall.

"Truly," the Pontiff concluded, "these are the ones who by their work and doctrine will uphold the Church of Christ" (FF 1064).

"Counting on divine grace and papal authority, full of confidence, Francis set out for the Spoletana valley, ready to practise and teach the Gospel" (FF 1065).

These parables are also the narrative of the coming of the Kingdom of God, of its expansion in the mustard seed of Francis and Clare, and their incredible development.

Francis was a son of the Word, the good Seed, committed to live according to God and bearing fruit.

In him, the grain sown grew and multiplied, giving shoots of charity, bestowed along the path of life.

Born and bred in a poor religion, the Little One of God often instructed his brothers not to be servants of the weed sown in the world by the evil one, not to follow its perverse and anti-evangelical logic.

He recommended that they live the Word sown by Christ.

We read in his writings:

"All those who [...] walk after evil concupiscence [...] and do not observe those things which they have promised to the Lord and serve [...] the cares of the world and the preoccupations of this life: they are prisoners of the devil, whose children they are and do the works; they are blind, for they do not see the true light, our Lord Jesus Christ.

They do not have spiritual Wisdom, for they do not possess the Son of God, who is the true wisdom of the Father (FF 178/4).

Also, as he explained to the Supreme Pontiff to whom he went for approval of the Rule, the sons of God have nothing to fear:

"It is not to be feared that the children and heirs of the Eternal King should starve; for they, in the likeness of Christ, were born of a poor mother, by virtue of the Holy Spirit, and were begotten, by virtue of the spirit of poverty, into a poor religion.

If, indeed, the King of Heaven promises his imitators the Eternal Kingdom, how much more will he provide for them those things which he bestows without distinction on the good and the bad" (FF 1064).

11th Sunday in O.T. (B) (Mk 4:26-34)

This Sunday's long passage from Matthew's Gospel deals with various themes.

Among these is the urgency of overcoming the legalism of the scribes and Pharisees, doing God's will with care.

Almost without realising it, Francis was a great spiritual teacher.

By Grace, he was convinced that justice always goes hand in hand with mercy.

A justice that is far removed from blind rigidity, eager to express itself in the fulfilment of God's will, in respect for one's brother always.

The Franciscan Sources teach much on the subject.

"If it sometimes happened that a brother missed a word capable of hurting, the remorse of conscience would not let him have peace, until he confessed his mistake, throwing himself down humbly and begging the offended one to put a foot on his mouth.

If that brother refused to make that gesture, when the offender was his superior, he would command him to put his foot over his mouth; when it was a subject, he would have the person in charge order him to do so.

In this way, the brothers strove to banish all rancour and incompatibility, and to keep exchangeable love intact.

They did their utmost to replace every vice with the corresponding virtue, inspired and assisted in this by the Grace of Jesus Christ" (FF 1449).

Justice and Mercy to be sought, to be asked of God first and foremost in prayer and silence, for a new heart is a gift from the Lord, a continuous exodus.

In the Rule of the Hermitages, written by Francis, we read:

"And let these [the brothers] have a cloister, in which each one has his own little cell, in which he can pray and sleep [...] and get up for matins, and first of all seek the kingdom of God and his righteousness" (FF 137).

In the same Praises of God Most High, Francis emphasises that God is Justice:

"[...] You are justice,

You are temperance,

You are all our riches enough" (FF 261).

The Poverello, knowing that the Lord-justice called for more than justice, worked tirelessly for the kingdom of heaven, and sought to teach his brothers to do likewise.

Never forgot that mercy always prevails, in judgement before God.

"For I tell you, unless your righteousness abounds more [than that] of the scribes and Pharisees, you will not enter the kingdom of heaven" (Mt 5:20).

The Poor Man of Assisi esteemed marriage in the Christian life as a place of witness to God's fountain of love for man and woman, knowing how to welcome and await God's timing in every situation.

It is recounted in the Sources that a noblewoman once came to him to ask the saint for a remedy for a very bad husband, who was hindering her in the service of Christ.

"After listening to her, he said to her: 'Go in peace and be assured that in a little while you will get from your man the consolation you desire.

And he added: "You shall tell him from God and from me that now is the time for mercy, then for justice".

Having received the blessing, the woman returns, finds her husband and tells him those words.

The Holy Spirit descended upon him, transforming him into a new man, thus inducing him to respond with all meekness: "Madam, let us serve the Lord and save our souls".

At the urging of his holy wife, they led a celibate life for several years, until they both returned to the Lord on the same day" (FF 1193 - Major legend).

But for those who, like Francis and Clare of Assisi, follow their call to become disciples in poverty following Christ [eunuchs for the Kingdom of God] life unfolds differently.

We read about St Clare:

"When therefore she began to feel the first stirrings of holy love, she considered the perishable and false flower of worldliness despicable, instructed by the anointing of the Holy Spirit to attribute little value to things that have little value.

And indeed, beneath her precious and soft robes she wore a small cilice, appearing outwardly adorned for the world, but inwardly clothed in Christ.

Finally, wanting her to marry her nobly, she did not consent in any way: but, pretending to wish to postpone the earthly wedding until later, she entrusted her virginity to the Lord' (FF 3160).

Jesus warns against ruthless Pharisaic justice, urging respect for every brother and reconciliation, the flavour of life as sons.

Francis was a great spiritual teacher, almost without realising it.

He was convinced, by Grace, that justice always goes hand in hand with mercy.

A justice far from legalistic rigidity, eager to express itself in the fulfilment of God's will, in respect for the brother always.

The Franciscan Sources teach much in this regard.

"If it happened that a brother missed a hurtful word, his conscience would not let him rest until he confessed his mistake, threw himself down humbly and begged the offended one to put his foot over his mouth.

If that brother refused to make that gesture, when the offender was his superior, he would command him to put his foot over his mouth; when he was a subject, he would have the person in charge order him to do so.

In this way, the brothers strove to banish all rancour and incompatibility, and to keep exchangeable love intact.

They did their utmost to replace every vice with the corresponding virtue, inspired and assisted in this by the Grace of Jesus Christ" (FF 1449).

Justice and Mercy to be sought, to be asked of God first of all in prayer and silence, because a new heart is a gift from the Lord, a continuous exodus.

In the Rule of the Hermitages, written by Francis, we read:

"And let these [the brothers] have a cloister, in which each has his own little cell, in which he may pray and sleep [...] and rise for matins, and first of all seek the kingdom of God and his righteousness" (FF 137).

In the same Praises of God Most High, Francis emphasises that God is justice:

"[...] You are justice,

You are temperance,

You are all our riches enough" (FF 261).

The Poverello, knowing that the Lord-justice called for a greater justice than that of manner, worked hard for the kingdom of heaven and tried to teach his brothers to do likewise.

Never forgot that mercy always prevails in judgement before God.

"For I tell you that unless your righteousness abounds more [than that] of the scribes and Pharisees, you will not enter the kingdom of heaven" (Mt 5:20).

Thursday, 10th wk. in O.T. (Mt 5,20-26)

In the Gospel passage proposed today, Jesus speaks of having come to give full fulfilment to the Law.

So do not tear down or transgress the Word, but observe it by loving. Love is the true fulfilment of the Law of the Lord, which is perfect and refreshes the soul.

Francis understood this well by living and teaching his fraternity to do the same.

The Sources provide, through various pieces, precious examples of life. In the Letter to the rulers of the peoples:

"I beseech you [...] with all the reverence of which I am capable, not to forget the Lord, absorbed as you are by the cares and cares of this world, and not to deviate from his commandments, for all those who forget the Lord and depart from his commandments are accursed and will be forgotten by him" (FF 211).

At the same time, the Poverello, with that balance and elasticity that distinguished him, emphasised:

"And whenever necessity arises, let all the brothers, wherever they may be, be allowed to take all the food that men can eat, just as the Lord says of David, who ate the loaves of the offering that were not allowed to be eaten except by priests [...] Similarly, in times of manifest necessity, let all the brothers provide for their necessities as the Lord will give them grace, since necessity has no law" (FF 33).

According to Francis' thought, what harms love is detraction. In fact, in the Major Legend, we read:

"The vice of detraction, the radical enemy of piety and grace, had him in horror like the bite of the serpent and like the most harmful pestilence [...].

"The wickedness of detractors," he would say, "is all the greater than that of thieves, the greater the force with which the law of Christ, which finds its fulfilment in love, obliges us to desire the salvation of souls more than that of bodies"" (FF 1141).

Clare herself, in the Rule warns:

"I admonish, then, and exhort in the Lord Jesus Christ, that the sisters beware of all pride, vainglory, envy, avarice, care and solicitude of this world, of detraction and murmuring, of discord and division" (FF 2809).

"Let them always be solicitous to preserve mutually the unity of mutual charity, which is the bond of perfection" (FF 2810).

Love was the Rule of the brothers and the Poor Ladies of San Damiano: "[...] and so, bearing the yoke of mutual charity, with ease shall we fulfil the law of Christ. Amen." (FF 2918 - Letter to Ermentrude of Bruges).

"Do not believe that I have come to tear down the Law or the Prophets; I have not come to demolish, but to fulfil" (Mt 5:17).

Wednesday, 10th wk. in O.T. (Mt 5,17-19)

In today's Gospel passage Jesus addresses his disciples and exhorts them to announce the Good News of the Kingdom united [the Saint would say] to Our Lady Poverty, taking nothing with them, trusting in Providence, healing, preaching, bringing back to life.

Challenging programme, not for the Spirit of God who acts through the simple, the little ones.

One day Francis, as a keen listener of the Word, during the celebration of Holy Mass had the answer he had long been asking God for.

"While one day devoutly listening to the Apostles' Mass, he heard the Gospel passage recited in which Christ, sending the disciples to preach, gives them the Gospel way of life, saying:

"Keep neither gold nor silver nor money in your belts; have no travelling bag, nor two tunics, nor shoes, nor staff."

This he heard, understood and committed to memory the friend of apostolic poverty, and immediately, filled with unspeakable joy, he exclaimed:

"This is what I desire, this is what I long for with all my heart!" (FF 1051).

"He was an evangeliser of the truth, made strong by apostolic authority.

He did not resort to flattery, he scorned fine talk.

What he proposed to others in his exhortations was first and foremost his own personal conviction; thus he was able to proclaim the truth sincerely" (FF 1463).

Celano, in the Vita prima, emphasises:

"The most valiant soldier of Christ passed through towns and castles proclaiming the Kingdom of Heaven, peace, the way of salvation, penance in remission of sins, but not with the artifices of human wisdom, but with the doctrine and virtue of the Spirit" (FF 382).

The Poverello had instructed his brothers to go about the world evangelising, witnessing to the Word with the eloquence of life.

"It was his fervent wish that both he and the brothers should abound in good works, by which the Lord is praised.

And he said:

"The peace you announce with your mouth, have it even more abundantly in your hearts [...] This is our vocation: to heal wounds, to bind up fractures, to call back the lost" (FF 1469).

And again he exhorted the brothers to proclaim the Gospel without fear:

"Do not be afraid of being thought insignificant or deranged, but proclaim penance with courage and simplicity.

Have confidence in the Lord, who has overcome the world!

'He speaks by his Spirit in you and through you, admonishing men and women to be converted to him and to observe his precepts'" (FF 1440).

"Depart, preach, saying [that] the kingdom of heaven has come near" (Mt 10:7).

St Barnabas the Apostle, 11 June 2024 (Mt 10:7-13)