Jesus asks his disciples:

«But who do you say that I am?» (Mt 16:15).

Who Jesus was for Francis is evident e.g. in his writings, especially in the Praises of God Most High, where he expresses himself thus:

"You are Holy, Lord, only God, who works wonderful things.

Thou art Most High... Thou art King Almighty... Thou art triune and one, Lord God of gods. You are good, all good, the highest good, the living and true Lord God... You are our eternal life, great and admirable Lord, almighty God, merciful Saviour.

And he inculcated the same in his brothers, living the Gospel of charity and concord:

"Truly on this solid foundation they built, splendidly, the building of charity. And like living stones, gathered, as it were, from all parts of the world, they grew into a temple of the Holy Spirit" (FF 387).

And how could they have grown otherwise with a transparent guide like Francis? He who "exults with joy in all the works of the hands of the Lord, and through this joyful vision intuits the cause and the reason that enlivens them [...].

In beautiful things he recognises the highest Beauty, and from everything that is good for him a cry rises up: He who created us is infinitely good [...].

He has regard for the lamps, lamps and candles, and does not want to extinguish their splendour by his own hand, symbol of the eternal Light.

He walks with REVERENCE ON THE STONES, out of regard for him who is called STONE. And having to recite the verse that says 'On the rock you raised me up', he changes the words thus for greater respect: 'Under the feet of the STONE you raised me up'" (FF 750).

And close to death, Francis asks to return to St Mary of the Angels, where it all began. He had himself placed on the bare earth, as the cornerstone of the Seraphic Order:

"In the twentieth year of his conversion, he asked to be taken to St Mary of the Portiuncula, to render to God the spirit of life there where he had received the Spirit of grace.

When he was brought there, to show that, after the model of Christ-Truth, he had nothing in common with the world [...] he prostrated himself in fervour of spirit, all naked on the bare earth [...].

Thus lying on the earth, having laid down his sackcloth, he lifted his face to Heaven, according to his custom, totally intent on that heavenly Glory, while with his left hand he covered the wound on his right side, that it might not be seen.

And he said to the brothers: 'I have done my part: may Christ teach you yours'" (FF 1239).

Francis, at the conclusion of his life, reveals himself to be the stone upon which Christ builds his Church.

That Church that at the beginning of his journey the Poverello had "confused" with the repair of the church of San Damiano, in whose work the stones had had their weight and meaning.

"In fact, just as the three buildings were repaired (S. Damiano, the Porziuncola, the little church of S. Peter, not far from Assisi), under the guidance of this holy man the Church would be renewed in three ways: according to the form of life, according to the Rule and according to the doctrine of Christ proposed by him - and a threefold militia of the elect would celebrate its triumphs" (FF 1050).

Francis: Stone upon which Christ builds his ruined Church.

Thursday of the 18th wk. in O.T. (Mt 16 13-23)

The Gospel of Luke's account of the Transfiguration emphasises how Jesus' face «changed in appearance» in solitude on the mountain, in front of Peter, James, John and the dialogue about his imminent exodus with Moses and Elijah, who appeared in glory.

The Poverello also experienced his transfiguration in his existential parable.

Francis had learned that the presence of the Holy Spirit is offered to those who invoke him with familiarity, especially when they find him far from the noise of worldly people.

The Sources recount that "the man of God, remaining all alone and in peace, filled the woods with groans, sprinkled the ground with tears, beat his breast and, as if he had found a more intimate sanctuary, conversed with his Lord [...]

There, too, the friars who were piously observing him heard him call out with cries and groans to the divine Goodness on behalf of sinners; they also heard him weep aloud over the Passion of the Lord, as if he had it before his eyes.

There, while praying at night, he was seen with his hands outstretched in the form of a cross, raised from the ground with his whole body and surrounded by a luminous cloud: an extraordinary light diffused around his body, which wonderfully testified to the light shining in his Spirit.

There, moreover, as certain proofs testify, the hidden mysteries of divine wisdom were revealed to him, which he did not divulge to others, except insofar as the charity of Christ compelled him and the good of his neighbour required it [...]

When he returned from his prayers, which transformed him almost into another man, he took the greatest care to behave in harmony with others, lest the wind of applause, because of what he let slip, should deprive him of his inner reward" (FF 1180 - Leggenda maggiore).

Francis guarded his transformation into "Alter Christus" with great discretion, almost living in the cloister of his heart.

In fact, the same sources attest:

"At first, when the true love of Christ had already transformed the lover into his own image, he began to hide and conceal the Treasure with such caution that even his closest friends did not discover it for a long time.

But divine Providence did not allow it to remain hidden forever and not come to the eyes of his loved ones [...]

One of his companions, seeing the stigmata on his feet, said to him, 'What is this, good brother?

'Mind your own business,' he replied" (FF 719 - Second Life of Celano) with the frankness and simplicity that distinguished him.

«And while he prayed, the appearance of his face changed, and his white robe became dazzling» (Lk 9:29)

Transfiguration of the Lord  (Lk 9:28b-36)

The Gospel passage proposed by Matthew presents Jesus who, after praying alone, approaches his disciples in the boat at the end of the night, walking on the water.

After crossing the lake, the people approach him to find healing for their bodies and souls.

The Poor Man of Assisi also sought a solitary relationship with the Father before encountering the crowd, who asked for healing in body and soul, perhaps by touching his rough tunic.

The crowd rushed devoutly because they wanted to 'be' with God.

Francis, servant of Christ, was a simple person but eager to 'dwell' with the Lord, to conform to his Gospel and to flourish and help his brothers grow in the way of fearless faith.

For this reason, as soon as he was free, he withdrew into solitude to pray for enlightenment and greater adherence to the divine plan, without fear.

The Sources portray Francis as "Alter Christus," in his image even in being alone "on the mountain" to penetrate the intimacy of the Father.

We read, in fact:

"Desiring to devote himself solely to God and to purify his spirit from the dust of the world, which might have contaminated him during his time with men, the blessed and venerable Father Francis withdrew one day to a place of recollection and silence [La Verna], abandoning the crowds who flocked to him every day to listen to him and see him.

He used to divide and allocate the time granted to him to acquire graces, as he saw fit, partly for the good of his neighbour and partly for solitary contemplation. He therefore took with him a few companions, among the most intimate and close to his life, to protect him from visits and disturbances from men and to be loving and faithful guardians of his peace.

He remained in that solitude for a certain period, and having attained an extraordinary familiarity with God through intimate prayer and frequent contemplation, he longed to know what in him and in him might be most pleasing to the eternal King" (FF 479).

He knew, in fact, that he would help develop the fearful faith of his disciples only through a trusting abandonment to God, who does not cause them to waver or drown in dangers.

In the face of adverse winds, the solidity of the existential "boat" in God's hands brings salvation.

«And dismissing the crowds, he went up the Mount by himself to pray» (Mt 14:23)

Tuesday of the 18th week in O.T. (Mt 14:22-36)

The Lord feels compassion for the crowd following him, and wants to share the loaves and fishes.

So his disciples, invited to feed so many people, fed about five thousand people with twelve baskets leftover.

A reminder of the unimaginable abundance of the Eucharist, Bread of Life for all.

Francis, who described himself as "simple and idiotic", had a special heart that enabled him to perceive the depths of the Mystery of Christ's total self-giving.

Celano points out in the Vita Prima:

"Friend of simplicity, with an incomparably sincere and noble heart. And how much this name of "Francis" suits him, to him who had a frank and noble heart more than any other" (FF 529).

His compassion for needy and poor people was visceral:

"He stooped, with marvellous tenderness and compassion, towards anyone afflicted by some physical suffering and when he noticed in someone indigence or need, in the sweet pity of his heart, he considered it as a suffering of Christ himself" (FF 1142).

Indeed, before Jesus, Bread descended from Heaven, he expresses himself in his Admonitions thus:

"Behold, every day he humbles himself [...] every day he himself comes to us in humble appearance; every day he descends from the bosom of the Father onto the altar in the hands of the priest [...] and as to the holy apostles he showed himself in the true flesh [...] and as they with the eyes of the body saw only the flesh of him, but contemplating him with the eyes of the spirit, they believed that he was the same God, so we too, seeing bread and wine with the eyes of the body, must see and firmly believe that this is his most holy body and blood alive and true.

And in this way the Lord is always with his faithful, as he himself says: 'Behold I am with you to the end of the world' " (FF 144-145).

And in his letters:

"O sublime humility! O humble sublimity [...] Behold, brothers, the humility of God, and open your hearts before him; humble yourselves also, that you may be exalted by him. NOTHING, THEREFORE, OF YOU HOLD BACK FOR YOURSELVES, THAT HE WHO OFFERS HIMSELF TOTALLY TO YOU MAY RECEIVE YOU TOTALLY' (FF 221).

But an example of 'Bread given' comes to us no less from Clare of Assisi:

"There was only one bread, in the monastery, and already the hour of supper and hunger were pressing. Calling the dispenser, the saint commanded her to divide the bread and send one part to the brothers, keeping the other inside, for the sisters.

From this second half kept, she ordered her to cut fifty slices, as was the number of the Women, and to present them to them at the table of poverty.

And to the devout daughter, who replied, "It would take the ancient miracles of Christ, to be able to cut so little bread into fifty slices," the Mother replied, saying:

"Do safely what I tell you daughter!".

So hastened the daughter to carry out the Mother's command; and hastened the Mother to address more sighs to her Christ, for her daughters.

And by divine grace that scanty matter grows in the hands of her who breaks it, so that an abundant portion results for each member of the community" (FF 3189).

«Now those who had eaten were about five thousand men, not counting women and children» (Mt 14:21)

Monday of the 18th wk. in O.T.  (Mt 14:13-21)

This Sunday's Gospel, taken from Luke, highlights the greed of a rich man who thinks about enlarging his warehouses because of abundant harvests, neglecting his soul and his relationship with God, who finds him unprepared for sudden death.

Instead of enriching himself with God, he foolishly thinks of accumulating for himself.

Francis of Assisi, on the other hand, gave everything he owned to the poor and set out on a journey, giving back to God the little he had in exchange for the much he would receive.

He was in love with Lady Poverty; he had married and esteemed her because she had been chosen by the Son of God, who had nowhere to lay his head.

He was so evangelically attracted to her that he took pity on creatures poorer than himself.

The Sources recount:

"It happened to him, during a journey, that he met a poor man. Seeing his nakedness, he was saddened in his heart and said to his companion in a lamenting voice:

'The misery of this man has brought us great shame, for we have chosen poverty as our only wealth, and yet it shines more brightly in him than in us'" (FF 1126).

And to Bernard, a citizen of Assisi, who later became his companion in the following of Christ, he advised him to leave his possessions, which he considered a false fief.

But to be sure, "when morning came, they entered a church and, after praying devoutly, opened the Gospel, ready to carry out the first advice that came to them.

They opened the book, and Christ revealed his counsel to them in these words: 'If you wish to be perfect, go, sell what you have and give it to the poor'. They repeated the gesture, and the passage appeared: 'Take nothing for the journey'. A third time, they read: 'Whoever wishes to come after me, let him deny himself'.

Without delay, Bernard did everything and did not omit even a single iota. Many others, in a short time, freed themselves from the bitter cares of the world and, under the guidance of Francis, returned to the infinite good in their true homeland. But it would take too long to tell how each one attained the reward of the divine call" (FF 601).

Clare herself had asked and obtained from Pope Gregory IX the Privilege of Poverty (17 September 1228) in writing.

This document assured the Poor Sisters of St Damian the right to live without any property in this world, following in the footsteps of the One who, for us, became poor and the Way, the Truth and the Life.

In the same Rule, regarding those who wanted to enter the monastery to follow Christ, Clare says:

"And if she is suitable, let her be told the words of the Holy Gospel: let her go and sell all her possessions and give them to the poor. If she cannot do this, her good will is enough" (FF 2757).

And in her first letter to Blessed Agnes of Prague [her spiritual daughter], she writes:

"O blessed poverty! To those who love and embrace you, you procure eternal riches!

O holy poverty! To those who possess you and desire God, he promises the kingdom of heaven, and offers infallibly eternal glory and blessed life.

O pious poverty! The Lord Jesus Christ [...] deigned to embrace you in preference to all other things" (FF 2864).

«So [it is] with those who store up treasures for themselves and do not enrich God» (Lk 12:21).

Sunday 18th in O.T.  year C   (Lk 12:13-21)

The evangelist Matthew also recounts the episode of the Baptist's martyrdom.

Herod wanted to have John killed because he reproached him for his offences, but at the same time he feared the crowd who considered him a prophet.

The theme of persecution combined with the people's favour for the man of God is also present in the story of St Francis.

In the Sources:

"Since the herald of Christ was famous for these and many other prodigies, the people paid attention to his words, as if an Angel of the Lord were speaking.

For the prerogative of the lofty virtues, the spirit of prophecy, the thaumaturgical power, the mission to preach coming from heaven, the obedience of creatures deprived of reason, the sudden conversions of hearts brought about by hearing his word, the knowledge infused by the Holy Spirit and superior to human doctrine, the authorisation to preach granted by the Supreme Pontiff by divine revelation, as well as the Rule, which defines the form of preaching, confirmed by the Vicar of Christ himself and, finally, the signs of the Supreme King impressed like a seal on his body, are like ten testimonies for the whole world and confirm without a shadow of a doubt that Francis, the herald of Christ, is worthy of veneration for the mission received, authentic in the doctrine taught, admirable for his holiness and that, therefore, he preached the Gospel of Christ as a true envoy of God" (FF 1221).

For this he too encountered persecution.

But to his brothers, in the Regola non bollata, he reminds them:

"And let all the brothers, wherever they are, remember that they have given themselves and abandoned their bodies to our Lord Jesus Christ.

And for his love they must expose themselves to enemies both visible and invisible, for the Lord says:

'He who loses his soul for my sake will save it for eternal life' " (FF 45).

Francis sacrificed his whole self on the altar of charity and poverty for the sake of the Kingdom, leaving a shining example.

«Herod, wanting to kill him, was afraid of the crowd, because they regarded him as a prophet» (Mt 14:5)

Saturday of the 17th wk. in O.T.  (Mt 14,1-12)

Chapter thirteen of Matthew's Gospel highlights the rejection of Jesus by the inhabitants of Nazareth.

The Lord is amazed at the unbelief found in his homeland and the contempt reserved for him, so much so that he cannot perform any wonders there.

Like Jesus, so is his disciple.

Following in Christ's footsteps, Francis of Assisi too would have wished that the people of his time had been builders and choristers of other dreams.

But in his life he met (and with him his friars) men in whom often dwelt the inability to recognise the figure of the divine in the human.

A hardness that went hand in hand with that contempt for the prophetic and tended to nullify what was revolutionary in the spirit of the Poverello: the happy intuition of the valorisation of the person.

We find in the authoritative Sources:

"If Guido [a benefactor] treated them with such regard, others instead covered them with contempt. People of high and lowly status mocked and maligned them, even to the point of stripping them of their miserable garments.

The servants of God remained naked because, according to the evangelical ideal, they wore nothing but that one piece of clothing, and moreover they did not demand the return of what was taken from them [...].

Some threw mud on them; others put dice in their hands, inviting them to play; still others, grabbing them from behind by the hood, dragged them on their backs.

These and other such wickednesses were inflicted on them, because they were thought to be such mean beings, that they could be scrambled at will.

Together with hunger and thirst, with cold and nakedness, they endured tribulations and sufferings of all kinds.

But they bore everything with imperturbable patience, according to the admonition of Francis" (FF 1444).

«There is no prophet despised except in his own country and his own house» (Mt 13:57)

No longer a local child:

Son of Pietro di Bernardone (rich merchant) and Monna Pica, Francis had left all worldly and local affiliations to follow Christ and his Word.

For this he and his brothers were mocked and sidelined by the arrogance of many, incredulous towards the model of life that their witness provided.

We read in the Sources about Francis:

"The Spirit of the Lord who had anointed and sent him, assisted his servant Francis, wherever he went Christ himself, the power and wisdom of God, assisted him" (FF 1210).

Despite the little faith of the bystanders Jesus so conformed him to himself that he relived all his mysteries in his flesh.

Friday 17th wk in O.T.  (Mt 13,54-58)

In the Gospels, the Kingdom of Heaven is compared to a net that gathers all sorts of fish, which are then selected by the fishermen.

One day Francis, walking with Aegidius, confided to him the following:

"Our religious movement will be similar to the fisherman, who casts his nets into the water and catches a multitude of fish; then, letting the small ones fall into the water, he piles up the big ones in baskets".

He prophesied with this simile the expansion of his Order" (FF 1436).

At the same time he never forgot the judgement of God who discerns Good and Evil, and the Lords whom we have served. Hence the final judgement on our actions.

Francis lived his entire existence in the fear of God and so did Clare; committed to ensuring that there were good fish in their Order.

And again, in the Legend of the Three Companions:

"Divine Grace had profoundly changed him. Although he did not wear a religious habit, he longed to find himself unknown in some city, where he could barter his clothes for the rags of a beggar and himself try begging for the love of God' (FF 1405).

The Minim knew that what a poor man received was addressed to Christ himself and that a single glass of water given to the small and marginalised was offered to Jesus.

His encounter with the leper in the plain of Assisi had turned bitterness into true sweetness in him.

Francis feared divine judgement and wanted to correspond to what the Word of God demanded of him.

He wanted to be that good fish at the service of the kingdom of heaven through a life spent for his neighbour.

«The kingdom of heaven is like a net cast into the sea, which gathers all kinds of fish. When it was full, and having hauled it up on the shore, they [the fishermen] gathered the good fish into baskets but threw out the bad ones» (Mt 13:47-48)

Thursday of the 17th wk. in O.T.  (Mt 13,47-53)

Jesus speaks in parables of the Kingdom of Heaven, likened to a treasure hidden in a field for which he who finds it sells everything.

The subject of the parable about the Kingdom is also the pearl of enormous value for which the merchant who goes in search of it sells everything to buy it.

As the Sources themselves reveal, Francis' hidden Treasure was poverty not for its own sake, but for the sake of the Kingdom; conformation to the Poor Christ.

For him, Hidden Treasure for which to sell everything was the encounter with lepers, a concrete revelation of God and with whom he wanted to be often, caring for them and loving them more than himself.

Hidden treasure was also the prayer and sufferings he shared with Jesus.

The Sources attest:

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

He often led him to a cave, near Assisi, and entered it alone, leaving his friend outside, eager to seize the treasure" (FF 1409).

"Then, loving every form of humility, he moved in with the lepers, staying with them and serving them all with great care.

He washed their feet, bandaged their sores, removed the rot from their sores and cleansed them of purulence.

He also, moved by admirable devotion, kissed their festering sores, he who would soon become the Good Samaritan of the Gospel" (FF 1045).

Again: 'And truly the immaculate bride of God is the true religion he embraced; and the Kingdom of Heaven is the hidden treasure he sought so ardently' (FF 330).

His biographer Celano continues, in the Vita Prima:

"He withdrew a little from the tumult of the world [...] and sought to keep Jesus Christ in the intimacy of his heart.

Like a shrewd merchant, he withdraws the pearl he has found from the gaze of the sceptics, and secretly endeavours to buy it with the sale of everything else' (FF 328).

The discovery of the great Gospel treasure is also attested in a short passage in the Legend of the Three Companions.

"Francis together with Aegidius went to the March of Ancona, the other two set out for another region.

Going towards the March, they exulted joyfully in the Lord. Francis, in a loud and clear voice, sang in French the praises of the Lord, blessing and glorifying the goodness of the Most High.

So great was their joy, that they seemed to have discovered a magnificent treasure in the evangelical estate of Lady Poverty, for the love of which they had generously and spontaneously disposed of all material possessions, considering them as waste" (FF 1436).

«The kingdom of heaven is like unto a treasure hid in a field; which a man having found hid; and in his joy he goeth, and selleth all that he hath, and buyeth that field» (Mt 13:44)

Wednesday of the 17th wk. in O.T.  (Mt 13,44-46)