Today's Gospel passage highlights the spiritual intelligence of those who, like Francis, place at the service of the Kingdom everything that the Most High has entrusted to them in their bare existence.

Those who have talents to invest in making the Gospel take root will find them increased by the Lord's long-suffering.

Francis, who called himself "simplex et idiota" (simple and stupid), changed completely after meeting Christ, and everything he had previously longed for ended up being detestable to him, while everything he had previously abhorred became sweetness for his soul.

Walking through the Franciscan sources, a chisel of events and of the Saint's deep and solid vocation, we read:

"Many, both noble and common, clerics and lay people, docile to divine inspiration, went to the Saint, eager to join him forever and follow his guidance.

And to all of them, like a rich source of heavenly grace, he gave the life-giving waters that make virtues blossom in the garden of the heart.

A truly glorious artist and master of evangelical life, through his example, his Rule and his teaching, the Church of Christ is renewed in its faithful, men and women, and the threefold militia of the elect triumphs" (FF 384).

We also learn that "he became a herald of the Gospel. He began, in fact, to travel through towns and villages, proclaiming the kingdom of God, not relying on persuasive words of human wisdom, but on the demonstration of the Spirit and of power [...]

From then on, the vineyard of Christ began to produce shoots fragrant with the sweet smell of the Lord, and abundant fruits with sweet flowers of grace and holiness" (FF 1072).

The Poor Man of Assisi had made the gifts he received bear fruit in order to reach as many souls as possible through the power of the Spirit of God and to make known the saving value of the Word made flesh.

Saint Clare, too, was a fruitful tree in her life, laden with good fruit, as Pope Alexander defined her in the Bull of Canonisation "Clara claris praeclara" (1255).

"This was the tall tree, stretching towards the sky, with outstretched branches, which produced sweet fruits of religion in the field of the Church, and in whose pleasant and pleasant shade many followers flocked from all over, and still flock to taste its fruits" (FF 3294).

These are the eloquent sign of a life truly given to God and to their brothers and sisters.

«By their fruits you will recognise them [...] so every good tree bears good fruit, but the bad tree bears bad fruit» (Mt 7:16-17)

Wednesday of the 12th week in Ordinary Time  (Mt 7:15-20)

The Liturgy relating to the Birth of the Baptist examines a Lucan passage where the people's question, faced with this event, is:

«What then will become of this child?» (Lk 1:66).

Like the Baptist, Francis was also called John at the baptismal font.

We find clues of recall in his life so particularly prophetic and, between the folds of his meagre existence, we discover admirable vocational assonances with the Friend of the Bridegroom.

The Sources help us in this regard.

In them we read:

"The servant and friend of the Most High, Francis, was given this name by divine Providence, so that by his originality and novelty the fame of his mission might spread more easily throughout the world.

His mother had called him John, when he was reborn of water and the Holy Spirit, and from a son of wrath had become a son of grace*.

A mirror of righteousness, that woman presented in her conduct, as it were, a visible sign of his virtue.

In fact, she was made to share, as a privilege, a certain resemblance to the ancient Saint Elizabeth, both in terms of the name she bestowed on her son, and also in terms of her prophetic spirit.

When neighbours expressed their admiration for Francis' generosity of spirit and moral integrity, she would repeat, almost divinely inspired:

"What do you think he will become, this son of mine? Know that by his merits he will become a son of God.

[...] Therefore, the name of John corresponds to the mission he then carried out, that of Francis to his fame, which soon spread everywhere after his full conversion to God.

Above the feast of any other saint, he held that of John the Baptist to be most solemn, whose distinguished name had imprinted in his soul a sign of arcane power.

Among those born of women there arose none greater than this, and none more perfect than this among the founders of religious orders" (FF 583).

Francis put all his enthusiasm into understanding and realising the promptings of Grace: to announce the perfection of the Gospel, preaching penance to all, with simplicity.

And since for the Poverello the voice of the smallest, in the fraternity, had the same weight as the voice of the great, indeed it was privileged, in the Spirit, for that priority given to the smallest by the Gospel, the Lord took him at his word for that he made himself the least in everything and among everyone.

"Often the Lord manifests what is best to the least" (Reg. c. IV. 18).

In him was realised the admirable wisdom of the Gospel, namely that in heaven, despite the greatness of the Baptist, the smallest is greater than he!

* Francis was baptised in the church of Santa Maria del Vescovado. The baptistery was later moved to the cathedral of San Rufino, where it still stands today.

Nativity of St John the Baptist  (Lk 1:57-66.80)

Francis, the Poor Man of Assisi, believed deeply in the Merciful Love and Patience of Christ. He could not bear to judge people without appeal.

He was always righteous and merciful towards others, though much less so towards himself.

There are many passages about this in the Sources. We read:

'Oh, how worthy of compassion is our foolishness!

Not only do we not lift up or support the weak, but sometimes we push them to fall.

We consider it of no importance to take a sheep from the Supreme Shepherd, for whom he cried out with tears on the Cross.

But you, holy Father, preferred to amend the erring and not lose them [...]" (FF 763).

The friars themselves had been taught to restrain their tongues:

"They were relentless judges of themselves, careful not to harm one another in any way.

If a brother happened to utter a word that could hurt someone, his remorse would not allow him to rest until he confessed his mistake" (FF 1448-1449).

Furthermore, Francis "insisted that the brothers should not judge anyone, and should not look with contempt on those who live in luxury and dress with exaggerated refinement and pomp.

God is our Lord and theirs, and he has the power to call them to himself and make them righteous" (FF 1469).

Guardian of the marginalised, Francis the Minim, poured out on everyone the gratuitousness he had received from Christ.

A man of indomitable faith, he embraced even the marginalised, going far beyond any judgement or stereotypical mentality.

In the Regula Bullata, addressing his friars, he said:

"I admonish you [...] and exhort you not to despise or judge men who are clothed in soft and colourful garments and use delicate food and drink, but rather let each one judge and despise himself" (FF 81).

And even more so in his Admonitions, he urged them to beware of judging priests.

"And woe to those who despise them.

Even if they are sinners, no one should judge them, for the Lord has expressly reserved to himself the right to judge them.

Indeed, the greater the ministry they perform in the most holy body and blood of our Lord Jesus Christ, which they alone receive and administer to others, the greater the sin of those who sin against them, than if they sinned against all other men in this world" (FF176).

«Do not judge, so that you will not be judged, for with the judgement you use, you will be judged, and with the measure you use, it will be measured to you» (Mt 7:1-2)

Monday of the 12th wk. in Ordinary Time  (Mt 7:1-5)

On this solemn Sunday of Corpus Christi, the liturgy offers us a passage from Luke about the multiplication of loaves for a huge crowd.

Jesus says to his disciples:

«Give them to eat yourselves» (Lk 9:13).

Francis was in love with France, not because his mother, Monna Pica, came from that country, but because of the flourishing Eucharistic cult, about which he had been informed by James of Vitry, a convinced supporter.

When he went into the woods or was particularly cheerful, he often sang praises in French.

The Sources inform us about his visceral devotion to the Body of Christ.

In Celano's Second Life, we read:

"He burned with love in every fibre of his being for the sacrament of the Body of the Lord, overcome with amazement at such benevolent condescension and generous charity.

He considered it a grave sign of contempt not to participate in the Eucharist, even if it was only once, if time permitted.

He received Communion often and with such devotion that he made others devout as well.

In fact, being filled with reverence for this venerable sacrament, he offered the sacrifice of all his limbs, and when he received the immolated Lamb, he immolated his spirit in that fire which always burned on the altar of his heart.

For this reason, he loved France, a land devoted to the Body of the Lord, and desired to die there because of his veneration for the sacred mysteries.

One day he wanted to send the friars out into the world with precious ciboria, so that they might place the price of redemption in the most worthy place possible, wherever they saw it kept with little decorum" (FF 789).

"He wanted great respect to be shown to the hands of the priest, because they have been given the divine power to consecrate this sacrament.

"If I should happen," he often said, "to meet a saint coming from heaven and a poor priest, I would first greet the priest and run to kiss his hands.

For I would say: 'Wait, St. Lawrence*, for this man's hands touch the Word of life and possess superhuman power'" (FF 790).

And St. Clare, faced with a shortage of bread in the monastery, obtained by grace the ability to multiply it.

"There was only one loaf of bread in the monastery, and the hour of dinner was approaching and hunger was pressing.

Calling the dispenser, the Saint ordered her to divide the bread and send part of it to the friars, keeping the other part inside for the sisters.

From this second half, she ordered fifty slices to be cut, which was the number of women, and to present them to them on the table of poverty.

And to the devout daughter who replied,

"It would take the ancient miracles of Christ to cut so little bread into fifty slices," the Mother replied, saying to her:

"Do as I say, daughter!"

The daughter hastened to carry out her mother's command, and the Mother hastened to offer pious sighs to her Christ for her daughters.

And by divine grace, that small amount grew in the hands of the woman who broke it, so that there was an abundant portion for each member of the community" (FF 3189).

The love of Francis and Clare

for the Body and Blood of Christ made them directly participants in that Sacred Mystery.

* St. Lawrence was only a deacon, like Francis.

Sunday of the Body and Blood of Christ C  (Lk 9:11b-17)

Jesus focuses on relying on Providence:

«Look at the birds of the air: for they neither sow nor reap in barns, and your heavenly Father feeds them» (Mt 6:26).

Francis and Clare of Assisi were truly the 'entrusted to Providence', precisely as an evangelical way of life, since faith had made them 'hands open to the blessings of the Lord' - without worrying about tomorrow, which would take care of itself.

In the Sources there are passages worthy of reflection in this regard.

In the Major Legend:

"When, as time went on, the brothers had become very numerous, the thoughtful pastor began to gather them together in the place of St Mary of the Portiuncula for the General Chapter, in which he could assign to each one of them a portion of obedience in the kingdom of the poor, according to the measure willed by God.

At the Portiuncula there was a shortage of everything; but, although at times a multitude of more than five thousand brothers would gather there, the help of the Divine Goodness was never lacking, who provided enough for all and granted to all health of body and superabundant joy of spirit" (FF1080).

And again, in the Perugine Legend:

"We who have lived with him have heard him say on several occasions that word from the Gospel: the foxes have their lair and the birds of the air their nest, but the son of man has nowhere to lay his head.

And he continued:

"The Lord, when he stood apart to pray and fasted forty days and forty nights, did not have a cell or a house prepared for him, but sheltered himself under the rocks of the mountain.

Thus, following the example of the Lord, he did not want to have either house or cell in this world, nor did he want them built for him.

On the contrary, if the recommendation escaped him:

"Prepare this cell for me like this", he did not want to dwell in it afterwards, in obedience to the Word of the Gospel: do not worry" (FF 1559).

Clare herself entrusted herself to Providence in need, praying.

"One day there was a complete lack of oil for the handmaids of Christ, to the point that there was none even for dressing the sick.

Donna Chiara took a vase and, master of humility, washed it herself with her own hands; then she set the empty vase aside for the begging brother to come and get it [...].

The devout brother hastens to succour such great indigence and runs to fetch the vase.

But it does not depend on the will of man nor on the efforts of the one who runs, but on God who uses mercy.

In fact, by God's intervention alone, that vase finds itself filled with oil: St Clare's prayer prevented, to the relief of the poor daughters, the friar's service.

Actually, that friar, believing he had been called for nothing, muttering to himself said:

"To mock me these women have called me! For behold, the vessel is full" (FF 3190 - Legend).

God always goes before with his mercy!

Trusting in God, the Saints of Assisi gained awareness of their call entrusted to the Lord.

Saturday of the 11th wk. in O.T.  (Mt 6,24-34)

Jesus exhorts not to accumulate treasures on earth, soon to be consumed, but in God because they are eternal.

In the Sources, the theme of not accumulating is at home, since Francis, throughout his life, thought only of returning what he had received, starting with his father to whom he "returned" even his clothes, following 'naked' the path of poverty, his coveted wealth.

The Minim had his mind and heart turned to God and sought only the Kingdom of heaven, in simplicity and purity of heart. Testimony to this is given to us by one of several passages from the Franciscan Sources.

We read:

"These visits to the lepers increased his goodness. Leading one of his companions, whom he loved very much, to an out-of-the-way place, he told him that he had discovered a great and precious treasure.

He was overjoyed and willingly joined Francis when invited.

He would often lead him to a cave near Assisi; he would enter it alone, leaving his friend outside, impatient to get hold of the treasure [...].

Animated by an extraordinary new spirit, he prayed in secret to the Father [...].

He suffered unspeakable suffering and anguish in his heart, for he could not be serene until he had realised his vocation' (FF 1409).

On his way, in the middle of winter, in Celano, the Poverello gave a little old woman his cloak.

He said to her:

"Go, make yourself a dress, that you really need it" (FF 673).

And Clare, in her letters, writing to her spiritual daughter, Agnes of Bohemia, states:

"You who have preferred poverty to temporal riches, and have entrusted your treasures, rather than to earth, to heaven, where neither rust corrodes them, nor woodworm consumes them, nor thieves discover them or steal them, you will receive abundant reward in heaven [...]" (FF 2866).

The theme of wealth to be shared, of 'not withholding' and 'giving back' to God and to one's brothers and sisters, was very much felt by Francis of Assisi; one of the guiding motives of his journey of faith.

In the Sources we read:

"Once, while returning from Siena, he met a poor man. It happened that Francis, because of illness, was wearing a cloak over his clothes.

Looking with merciful eyes at the man's misery, he said to his companion:

"We must return the cloak to this poor man: for it is his. For we have received it on loan, until we should happen to find someone poorer than ourselves'.

The companion, however, considering the state in which the pitiful father found himself, opposed a clear refusal: he had no right to forget himself, in order to provide for another.

But the saint:

"I believe that the Great Elector will accuse me of theft, if I do not give what I wear to those most in need" " (FF 1143).

«Do not store up treasures on earth» (Mt 6:19)

Friday of the 11th wk. in O.T.  (Mt 6,19-23)

Jesus invites his disciples to a prayer that is not long-winded, but lean, essential; as sons.

Although in different paradigms, Clare and Francis of Assisi were aware that in the depths of their being lurked a secret to be found in order to be reborn and healed.

To the point that, distancing himself from his earthly father, before the local bishop, the Poverello expressed himself thus:

"Hitherto I have called you, my Father on earth; from now on I can say with all confidence: OUR FATHER, WHO IS IN HEAVEN, because in Him I have placed all my Treasure and placed all my Trust and Hope" (FF 1043).

To his brothers who asked him to teach them how to pray, he replied:

"When you pray, say: Our Father, and [...] We adore you, O Christ, in all your churches throughout the world, and we bless you, because through your holy Cross you have redeemed the world" (FF 1068).

And in the paraphrase of the 'Our Father':

"Hallowed be thy Name: let the knowledge of Thee be made bright in us, that we may know the breadth of thy benefits, the extent of thy promises, the sublimity of thy majesty and the depth of thy judgments" (FF 268).

A prayer, therefore, attested by life, by the capacity for forgiveness, in Listening.

All in the cell of one's own body, Francis maintained - as the Perugina Legend reminds us:

"Wherever we are or move, we take our cell with us: brother body; the soul is the hermit who lives in it praying to God and meditating.

And if the soul does not live serenely and solitarily in its cell, it is of little use to the religious to have a cell erected by the hand of man" (FF 1636).

And in the Legend, Clare herself:

"How much strength and support she received in the furnace of ardent prayer [...] she brought back from the fire of the altar of the Lord burning words, such as to inflame the hearts of the sisters" (FF 3199).

A prayer not marked by the multiplication of words, but by an authentic and profound relationship with God, who knows everything.

«In praying, do not babble like the pagans, for they think they are heard because of their wordiness» (Mt 6:7)

Thursday of the 11th wk. in O.T.  (Mt 6,7-15)

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)