Today's Gospel recounts Jesus' second proclamation of his death and resurrection, combined with the ability to know how to welcome the advancing Kingdom through the little ones.

He advises that the more one wants to be 'first', the more one must be a servant.

Small in stature, but truly endowed with that littleness that makes children in the heart, in his life Francis was minor in interiority

and knew how to recognise the bearers of the Gospel.

He was always concerned to welcome those who in their simplicity came to him in the name of Jesus.

The authority of the Sources informs us:

"Often thinking of the scandal given to the little ones, he felt an immense sadness, to the point of believing that he would have died of grief, if the divine goodness had not sustained him with its comfort" (FF 1139).

Francis himself described himself as "I, small and simple, inexperienced in speaking, have received the grace of prayer more than that of preaching [...]".

Again: "Nothing else did he possess, the Poor Man of Christ, but two pennies that he could bestow with liberal charity: his body and soul" (FF 1167).

And to his brothers he taught and recommended littleness in every happy or sad affair:

"Scarcity itself was for them abundance and superabundance, while, according to the advice of the Wise Man, they took pleasure not in greatness, but in the smallest things" (FF 1075).

The same simplicity of children with which he loved to receive the Word of God, he transferred it between the lines of life.

This episode helps us to understand the childlike heart he had received from God.

"At St. Mary of the Portiuncula they brought the man of God a sheep as a gift, which he accepted with gratitude, because he loved the innocence and simplicity that, by its nature, the sheep shows.

The man of God admonished the sheep to praise God and not to annoy the brothers at all. The sheep, in turn, as if feeling the pity of the man of God, put his teachings into practice with great care.

When she heard the friars singing in the choir, she would also enter the church and, without the need of a teacher, she would bend her knees, uttering tender bleats before the altar of the Virgin, Mother of the Lamb, as if impatient to greet her" (FF 1148).

By becoming a child at heart, Francis welcomed in simplicity the Kingdom that was coming to him, attesting in his concrete life the infancy of the Spirit that informed him.

"Whoever welcomes one of these children in my name welcomes me, and whoever welcomes me does not welcome me but him who sent me" (Mk 9:37).

Tuesday, 7th wk. in O.T. (Mk 9,30-37)

The passage in today's liturgy highlights the figure of Mary at the foot of the cross, as Mother of all believers - and the blood and water that flowed from the side of Christ, struck by the lance [which nourishes a broad symbolism].

Francis and Clare always had a great fondness for Mary, considered their mother, and of all souls.

There is a prayer of Francis that begins like this:

"Hail, Lady, Holy Queen, /Holy Mother of God, Mary, /Who art a virgin made Church" (FF 259 - Salutation to the Blessed Virgin Mary).

When Clare left the worldly life to follow Jesus in the footsteps of Francis, she was received at St Mary of the Portiuncula, a place dedicated precisely to Mary, the Mother of Christ.

In the Legend we read:

"Abandoning [...] house, city and relatives, he hastened to St Mary of the Portiuncula, where the brothers, who were keeping vigil in prayer at the little altar of God, welcomed the virgin Clare with lighted torches" (FF 3170).

"Nor would it have been right that, in the evening of time, the Order of flourishing virginity should germinate elsewhere, if not there, in the temple of her who, first of all and of all the most worthy, alone was mother and virgin.

This is that famous place where the new host of the poor, led by Francis, began: so that it appears clearly that it was the Mother of mercy who gave birth in her dwelling place to the one and the other Order" (FF 3171).

But Francis and Clare of Assisi always had before their eyes the Passion of Jesus, and that gesture made by a soldier, as the Son of God hung from the cross, of striking his side with a lance; and the price paid with his blood to redeem souls.

In the Major Legend we note a passage that gives the measure of what is said:

"Piety elevated him to God by means of devotion, transformed him into Christ by means of compassion, made him turn towards his neighbour by means of condescension and, reconciling him to all creatures, brought him back to the state of primitive innocence.

For she felt great attraction towards creatures, but in a special way towards souls, redeemed by the blood of Christ Jesus; and, when she saw them polluted by the ugliness of sin, she pitied them with such tender pity, that every day she bore them, like a mother, in Christ" (FF 1134).

In his Letter to the whole Order, Francis writes:

"I beseech all of you, brethren [...] that you lend as far as you are able, all reverence and all honour to the most holy body and blood of our Lord Jesus Christ, in whom all things that are in heaven and on earth have been pacified and reconciled to Almighty God" (FF 217).

The Mother and her Son Jesus occupied the entire life of the two Poor Men, guiding them in every work.

"Woman, behold your son" (Jn 19:26).

"But one of the soldiers struck his side with his spear, and immediately there came out blood and water" (Jn 19:34).

[Monday after Pentecost: B.V. Mary Mother of the Church (Jn 19:25-34)]

The Gospel of the Solemnity of Pentecost highlights, through Jesus, the sending of the Holy Spirit:

"When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness of me; and you also bear witness, because you have been with me from the beginning" (Jn 15:26-27).

Francis of Assisi lived and served under the banner of the Holy Spirit, considered the Minister General of the Order.

He was, in fact, frequently visited by Him, who guided him inwardly.

In the Second Life of Celano we are given a very interesting passage in this regard.

"It is not right to overlook the remembrance of the spiritual edifice, far nobler than the material one, which the Father, after the repair of the church*, erected there under the guidance of the Holy Spirit, to increase the heavenly city.

And it cannot be believed that Christ spoke to him from the wood of the Cross in such a stupendous manner as to instil fear and pain in those who hear of it, only to repair a fallen work, destined to perish. But, as the Holy Spirit had once foretold, an Order of holy virgins was to arise there, destined to be moved in due time, as a chosen mass of living stones, to restore the heavenly house.

Truly, after the virgins of Christ began to gather in that place, coming from various parts of the world, and made there a profession of supreme perfection, observing the highest poverty, in the splendour of all virtue, the Father gradually withdrew his physical presence from them. For when the Father, from the many proofs of the highest perfection they had given, knew them ready to sustain for Christ every earthly harm and every sacrifice [...] he firmly promised them and the others [...] that he would give his help and counsel and that of his brothers for ever.

As long as he lived, he always scrupulously kept these promises, and, as he approached his death, he commanded with care that they should always be continued: for, he said, one and the same Spirit has brought the brothers and those poor women out of this evil world" (FF 793).

It always rained on the Order, especially throughout the lives of Francis and Clare, a continuous Pentecost, an outpouring of the Spirit that went beyond the walls and spread everywhere.

In the Form of Life, written by Francis for the Damianite sisters [preserved in the same Rule of Clare] we read:

"Since, by divine inspiration, you have made yourselves daughters and handmaids of the most high King, the heavenly Father, and have espoused the Holy Spirit, choosing to live according to the perfection of the holy Gospel, I wish and promise on my part and that of my brothers, always to have special care and solicitude for you, as for them" (FF 139).

Francis and Clare and their fraternities lived contemplating and welcoming the Breath of the Spirit, their Master and Guide.

Indeed, Francis with his brothers:

"At Pentecost they gathered at St Mary's [...] and discussed how they could better observe the Rule; they sent brothers to different regions to preach, others they distributed in their provinces" (FF 1466).

The Fire of the Spirit directed and enlightened them.

* The church of San Damiano is alluded to.

Pentecost Sunday B (Jn15:26-27;16:12-15)

In today's Gospel Jesus, addressing Peter, asks him to follow him ["Me, Follow" Jn 21:22] instead of worrying about the future of the beloved disciple.

Following is a theme strongly felt by Francis - in the first person, for his brothers, and not only.

In fact he founded no less than three Orders, because of his extraordinary desire to follow and have others follow in Christ's footsteps; religious or lay, so much so that, inflamed, he repeated:

"I want to send you all to Paradise".

The Sources, a travel tool in the Franciscan journey, give interesting passages on this subject.

"Some began to feel invited to do penance by his example and to join him, in dress and in life, leaving everything behind.

The first of them was the "venerable Bernard", who, having been made partaker of the divine vocation, deserved to be the first-born son of the blessed father, first in time and holiness.

Bernard, having witnessed for himself the holiness of Christ's servant, decided to follow his example, abandoning the world completely. Therefore he turned to him, to know how to realise this intention" (FF 1053).

Crowds followed Jesus, but many souls also followed the poor disciple of Assisi.

In fact, in the Fioretti, an episode is narrated in which Brother Masseo, wanting to prove the saint's humility, asked Francis why the whole world should go after him. The Poverello began thus:

"[...] Saint Francis replies:

"Which is what you mean?"

Brother Masseo said:

"I say, why is the whole world directed to you, and every person seems to desire to see you and hear you and obey you? Thou art not a handsome man of the body, thou art not of great learning, thou art not noble; whence then to thee should all the world come after thee?".

Hearing this holy Francis, all joyful in spirit, raising his face to heaven, for a long time he remained with his mind lifted up in God; and then returning to himself, he knelt down and gave praise and grace to God; and then with great fervour of spirit he turned to Brother Masseo and said

"Do you want to know why all the world comes after me? [...] those most holy eyes have seen no one among sinners more vile, nor more insufficient, nor greater sinner than I [...] and therefore to do that marvellous operation, which he intends to do, he has not found a more vile creature on earth; and therefore he has chosen me to confound the nobility and greatness and the strength and beauty and wisdom of the world, so that it may be known that all virtue and all good is from him" (FF 1838).

And in Clare's Spiritual Testament we read:

"Among the other benefits, which we have received and daily receive from our Giver, the Father of mercies, for which we are greatly bound to render to Him glorious living graces, great is that of our vocation. And the greater and more perfect it is, the more we are obliged to him" (FF 2823).

All the rest, in the life of Clare as in that of Francis, is nothing but the response of the Spirit, who guides both on the same path, in the footsteps of Christ, marvelling.

Saturday of the 7th wk of Easter (Jn 21:20-25)

Chapter twenty-one of John, in its concluding part, puts on the lips of Jesus the repeated verb "to shepherd" after the question asked to Peter: "Do you love me?" (Jn 21:15, 16); "Do you care for me?" (Jn 21:17).

Being a shepherd and shepherding the sheep of the flock had been for Francis the principal work of his singular journey.

This solicitous call always constituted for Francis the fundamental motive for his life.

In the Sources there are passages that well illustrate this vocation.

In the Major Legend in particular:

"Although he encouraged the brothers to an austere life with all his might, he disliked that intransigent severity which does not cover the heart of piety and is not seasoned with the salt of discretion.

One friar, due to excessive fasting, could not sleep at all one night, tormented as he was by hunger.

Realising the pitiful shepherd that his sheep was in danger, he called the friar, put some bread in front of him and, to prevent him from blushing, he began to eat first, while gently inviting the other to eat.

The friar cast off his shame and took food with great joy, for by his vigilance and condescension, the Father had spared him the harm of the body and given him cause for great edification.

In the morning, the man of God assembled the brothers and, referring to what had happened that night, added this providential admonition:

"To you, brothers, let not food but charity be an example".

He taught them, then, to always follow in the pursuit of virtue, the discretion that is its charioteer; not the discretion counselled by human wisdom, but that taught by Christ with his most holy life, which certainly is the declared model of perfection" (FF 1095).

Francis was a pastor of refined intuition, ready to educate with love and respect for others, starting with the smallest.

Friday of the 7th wk. of Easter (Jn 21:15-19)

In the concluding part of chapter seventeen of John, Jesus repeatedly returns to the theme of unity, asking the Father for his own that «all may be One» (Jn 17:21).

Francis had always cherished the milestone value of unity, of concord with both his brothers and fellow citizens.

There is a passage in the Sources, in the Second Life of Celano, which highlights how the Poor Man, while preaching to the people of Perugia, predicts civil war and praises concord.

"A few days later the Father came down from the aforesaid cell and addressing the brothers present said in a voice of tears:

"The Perugini have done much harm to their neighbours* and their hearts have grown proud, but to their ignominy. For God's vengeance draws near and he already has the sword in his hand".

He waited a few days, then in fervour of spirit, headed for Perugia.

The friars could deduce with all certainty that he had had a vision in his cell.

Having arrived in Perugia, he began to speak to the people who had gathered.

And as the knights prevented the Word of God from being heard, jousting, according to custom, and performing shows of arms, the Saint, greatly grieved, apostrophised them:

"O wretched and foolish men, who reflect not and fear not the punishment of God!

But listen to what the Lord is announcing to you through this poor man.

The Lord has raised you above those around you, and for this you should be more benevolent towards your neighbour and more grateful to God.

And instead, ungrateful for so much benefit, you attack your neighbours with weapons in your fist, kill them and plunder them.

Well, I say to you:

you shall not get away with it! The Lord to your greater punishment will bring you to ruin with a fratricidal war, which will see you rise up against one another.

You will be taught out of indignation, for you have learned nothing from benevolence.

Shortly afterwards strife broke out*: people took up arms against their neighbours, the commoners raged against the knights and these, in turn, against the people:

Such was the atrocity and slaughter, that even the neighbours, who had also been harmed, felt pity.

Punishment well deserved! They had turned away from the One and Supreme God: it was inevitable that not even among them would unity remain.

There can be no stronger bond for a state than a convinced love for God, united to a sincere faith without hypocrisy' (FF 622).

And in the Canticle of the Creatures here is a very significant expression, which ties in well with what has been said:

«beati quelli ke trovarà ne le Tue sanctissime voluntati, / ka la morte seconda no ‘L farrà male» (FF 263).

[Blessed are those whom Thou wilt find in Thy holy will,/ so that the second death will do them no harm].

Francis worked concretely so that the Unity, for which Christ had died on the cross, might dwell among his sons and daughters.

* It was fought between Assisi and Perugia on several occasions from 1202 to 1209.

Francis seems here to hint at his imprisonment.

* The civil strife flared up several times: in 1214, in 1217 and finally in 1223-1225, and ended with the exile of the nobles.

Thursday of the 7th wk. of Easter (Jn 17:20-26)

In today's passage from John's Gospel Jesus pronounces a phrase that is both wonderful and challenging: "Holy Father, keep them in your Name which you have given me, that they may be One like us" (John 17:11b).

This expression contains an inexhaustible treasure and is the motor and raison d'être of every mission.

Francis consumed himself, and so did Clare, for the cause of unity in the fraternity and in the world, because peace also derives from it.

In the 'Franciscan workshop' of the Sources we find a range of passages that, directly and indirectly, point to the unity pursued by the Assisian Poor.

In the Letter to the Faithful:

"Oh, how glorious and holy and great it is to have a Father in heaven!

Oh, how holy, how consoling, how beautiful and admirable it is to have such a Spouse!

Oh, how holy, how delightful, how pleasant, how humble, how peaceful, how sweet and lovable and above all desirable to have such a brother and son, who offered his life for his sheep and prayed to the Father for us, saying

"Holy Father keep them in thy name [...] that they may be sanctified in unity, as we are" (FF 201).

Celano's Second Life:

"It was his constant desire and vigilant care to maintain among his children the bond of unity, so that those who had been drawn by the same spirit and begotten by the same father would live together in one mother's womb.

He wanted the major and minor to merge, the learned to be bound with fraternal affection to the simple, the religious, though far apart, to feel united by the cement of love" (FF 777).

Francis also recommended unity of hearts to the poor sisters of St Damiano and in the Rule of Clare:

"For the purpose of preserving the unity of mutual charity and peace, let all those in charge of the offices of the monastery be elected by common consent of all the sisters" (FF 2782).

For the sake of all this Francis composed a song for the Damianite sisters, knowing them to be distressed by his infirmity, and, not being able to go to them in person, he sent some of his companions to make the recluses hear that song.

"In it Francis proposed to manifest to the sisters, then and forever, his ideal: that they should be one heart in charity and fraternal coexistence, since when the brothers were still few, they had been converted to Christ, following the example and advice of him, Francis" (FF 1594).

United to Jesus in order to be united among them, in his footsteps.

The concluding prayer of the Poverello, in the Letter to the whole Order, reads:

"Almighty, eternal, just and merciful God, grant to us miserable people to do, by the power of your love, what we know that you want, and to always want what pleases you, so that, inwardly purified, inwardly enlightened and kindled by the fire of the Holy Spirit may we follow in the footsteps of your beloved Son, our Lord Jesus Christ, and, with the help of your Grace alone, come to you, O Most High, who in perfect Trinity and in simple Unity live and reign glorious, Almighty God for ever and ever. Amen" (FF 233).

Wednesday of the 7th wk. of Easter (Jn 17:11b-19)

The passage proposed by the Liturgy today highlights Jesus' wonderful discourse to his own on Love.

He begins by saying to abide in his love; and the concluding verse reiterates what was said earlier: to love one another.

Both Francis and Clare were consumed by the love of God, so much so that in the Sources we find remarkable passages on the subject.

The Major Legend narrates:

"Who could worthily describe the fervour of charity, which inflamed Francis, the Bridegroom's friend? For he, like a burning coal, seemed all consumed by the flame of divine love.

On hearing the name of the Lord's love, he immediately felt stimulated, struck, inflamed: that name was for him like a plectrum, which made the depths of his heart vibrate.

"To offer, in recompense for alms, the precious patrimony of the love of God," he affirmed, "is noble prodigality; and most foolish are those who esteem it less than money, since only the inappreciable price of divine love is capable of buying the kingdom of heaven. 'And much must we love the love of Him who loved us much' " (FF 1161).

Likewise Clare, in her third letter to Agnes of Prague, expressed herself thus:

"...it is now clear that the soul of the faithful man, who is the most worthy of all creatures, is made by the Grace of God greater than the heavens. While, in fact, the heavens with all other created things cannot contain the Creator, the faithful soul, on the other hand, and it alone, is his dwelling and abode, and this only by reason of charity, of which the ungodly are devoid. It is the Truth itself that affirms this:

"He who loves me will be loved by my Father, and I also will love him; we will come to him and make our abode in him" " (FF 2892).

And again, regarding exchangeable love, in the Legend of the Three Companions:

"They occupied the day in prayer and working with their hands, so as to resolutely avoid idleness, the enemy of the soul. At midnight they rose for prayer, animated by groans and tears.

They loved one another with a deep affection, and served and provided for one another, as a mother would do with her only tenderly loved child. Such was the affection that burned in their hearts, that they were ready to give themselves up to death without hesitation, not only for love of Christ, but also to save the souls or bodies of their brothers" (FF 1446).

The fraternity of the origins of Francis is the highest and most concrete testimony of what it means to remain in the Love of Gift and pour it into relationships with the brothers.

Eloquent facts call for authenticity in relationships, without using the truth to one's own advantage.

For it is clear that "he who does the truth comes towards the light, that his works may be made manifest, for they are done in God" (John 3:21).

"These things I command you, that you love one another" (Jn 15:17).

St Matthias, 14 May 2024 (Jn 15:9-17)

Left alone by the disciples, Jesus responds to them by reminding and emphasising his Communion with the Father.

He invites them to Peace, urging them to be courageous - because He has overcome the world.

Francis faced adversity with courage, knowing that it is inevitable for those who love the Kingdom.

The Poor Man met them everywhere, but he related to the trials by singing, because Jesus had triumphed over them.

The Sources tell of an episode that occurred near Caprignone:

"Dressed in rags, he who once adorned himself in purple robes, goes out into a thicket, singing the praises of God in French.

Suddenly, some ruffians rush in on him, brutally asking him who he is.

The man of God responds fearlessly and confidently:

"I am the herald of the great King; does this interest you?".

They beat him and threw him into a pit full of snow, saying:

"Stand there, ye herald of God!"

But he, turning this way and that, shaking off the snow, as soon as the robbers are gone, leaps out of the ditch and, all joyful, resumes singing loudly, filling the forest with praises to the Creator of all things" (FF 346).

Example of courage and trust in the Lord!

Francis, whose name comes from the ancient German and means 'free', just freely continued on his way through the storms of the world.

The courage to which Jesus called, he asked for in prayer.

In the Major Legend it is narrated:

(FF 346) "The fellow citizens, seeing him bleak in the face and changed in spirit, believing him to be out of his mind, threw mud and stones from the streets at him, and, shouting and clamouring, insulted him as a madman, a demented person.

But the servant of God, without becoming discouraged or upset by the insults, passed through the midst of them, as if he were deaf" (FF 1041).

"In the world you have tribulation. But take courage! I have overcome the world' (Jn 16:33).

Monday of the 7th wk. of Easter (Jn 16:29-33)

The Risen Jesus manifested Himself several times to the disciples and, despite their unbelief and hardness of heart, sent them out into the world to proclaim the Gospel to every creature.

Francis was a proclaimer on every opportune and untimely occasion of the crucified and risen Christ.

His inner experience had made him a Herald of the Word.

Consulting the Sources, in the Life before Celano, we read:

"At the time when [...] he preached to the birds, the venerable Father Francis, travelling through towns and villages to scatter the seed of blessing everywhere, also arrived in Ascoli Piceno.

In this city he proclaimed the word of God with such fervour that all, full of devotion, by the grace of the Lord, flocked to him, eager to see and hear him.

The crowd was extraordinary, and as many as thirty, including clerics and lay people, became his disciples, receiving the religious habit from his own hands.

Men and women worshipped him with such faith that anyone who could touch his robe considered himself supremely fortunate" (FF 430).

"When he entered a town, the clergy rejoiced, bells were rung, men exulted, women congratulated, children applauded, and often went to meet him with twigs in their hands and singing psalms.

The heresy was covered with confusion, the faith of the Church triumphed; while the faithful were filled with jubilation, the heretics became fugitives.

The signs of his holiness were so evident that no heretic dared dispute with him, while the whole crowd obeyed him" (FF 431).

In his evangelical itinerary, going and proclaiming the Word to every creature under heaven was a vital dimension of his following in the footsteps of the Risen One.

But meeting the Poverello was also a resurrection experience for the people, because he was an eloquent witness to newness of life.

He maintained that the preacher called to proclaim the Gospel "must first draw in the secret of prayer what he will then pour out in his speeches.

He must first warm himself inwardly, lest he outwardly utter cold words [...] [those who exercise the task of the Word] are the life of the body, the adversaries of demons, they are the lamp of the world' (FF 747).

They proclaim salvation, they perform signs, because what they carry in their hearts overflows outwardly and God works in them.

Such a model was what the brothers saw in Francis, as a witness and proclamation of the Risen One.

"The brothers who lived with him, moreover, know very well how every day, indeed every moment, the memory of Christ surfaced on his lips; with what gentleness and sweetness he spoke to Him, with what tender love he conversed with Him.

His mouth spoke out of the abundance of the holy affections of his heart, and that spring of enlightened love that filled him inside, overflowed outside as well.

He was really very busy with Jesus.

Jesus always carried Jesus in his heart, Jesus on his lips, Jesus in his ears, Jesus in his eyes, Jesus in his hands, Jesus in all his other limbs [...]" (FF522).

And when a creature disappears, making the image of the Son of God emerge in her, she accomplishes, wherever she is, the most perfect evangelisation; she offers the most convincing proclamation.

Thus Francis, a new man, made living Word.

«Go into all the world and proclaim the gospel to every creature» (Mk 16:15).

Ascension B (Mk 16:15-20)