Loved for his holiness not his hipster agenda
At Crisis Samuel Gregg counters the accumulated image of a saccharine St. Francis who gave his life to the poor. People are hijacking St. Francis, using his name for their own less-than-Christlike agendas.
Such ideas about Saint Francis don’t fit well with some portrayals of the medieval hermit and friar that have emerged in recent decades. Many of these have been developed, as illustrated by the doyen of Italian historians of Francis and the Franciscan movement, Grado G. Merlo, to exploit Francis for numerous contemporary religious and political agendas, ranging from pacifism to radical environmentalism. Franco Zefferelli’s well-known 1972 film Brother Sun, Sister Moon presented the saint, for example, as a type of winsome eccentric who was all about shattering conventionality. In his 1982 book Francis of Assisi: A Model of Human Liberation, the liberation theologian Leonardo Boff portrayed Francis as one who, conceptually speaking, would help us move away from a world dominated by “the bourgeois class that has directed our history for the past five hundred years.”
Leo Boff is one of the many rehabilitated Marxist pseudo-Catholic thinkers in the Pope FrancisEra.
So what are some aspects of Saint Francis’s life detailed in Thompson’s book that will surprise many? One is that although he sought radical detachment from the world, Francis believed that he and his followers should engage in manual labor in order to procure necessities like food. Begging was always a secondary alternative (29). Another is that Francis thought that the Church’s sacramental life required careful preparation, use of the finest sacred vessels (32), and proper vestments (62). This is consistent with Francis’s conviction that one’s most direct contact with God was in the Mass, “not in nature or even in service to the poor” (61). While Francis is rightly called a peacemaker and one who loved the poor, Thompson stresses the saint’s “absolute lack of any program of legal or social reforms” (37). The word “poverty” itself appears rarely in Francis’s own writing (246). It seems Francis also thought that it was absolute rather than relative poverty which “always had a claim on compassion” (40).
When it came to Catholic dogma and doctrine, Francis was no proto-dissenter. He was, as Thompson puts it, “fiercely orthodox” (41), even insisting in later life that friars guilty of liturgical abuses or dogmatic deviations should be remanded to higher church authorities (135-136). Hence it shouldn’t surprise us that Francis’s famous conversation in Egypt in 1219 with Sultan al-Kamil and his advisors wasn’t an exercise in interfaith pleasantries. While Francis certainly did not mock Islam, the saint politely told his Muslim interlocutors that he was there to explicate the truth of the Christian faith and save the sultan’s soul (66-70). Nothing more, nothing less.
Francis is of course especially remembered by Christians and others for his love of nature, so much so that another saint, John Paul II, proclaimed him the patron saint of “those who promote ecology” in his 1979 Bula Inter sanctos. Francis’s deep affinity with nature and animals was underscored by those who knew him. The killing of animals or seeing them suffer upset him deeply (56). In this regard and many others, Francis didn’t see the natural world and animals as things to be feared or treated solely as resources for use (57).
Unlike many other medieval religious reformers, however, Francis rejected abstinence from meat and wasn’t a vegetarian. Nor was there a trace of pantheism in Francis’s conception of nature (56). Francis’s references and allusions to nature in his writings, preaching, and instruction were overwhelmingly drawn from the scriptures rather than the environment itself (55). More generally, Francis saw the beauty in nature and the animal world as something that should lead to worship and praise of God (58)—not things to be invested with god-like qualities. G.K. Chesterton’s 1923 popular biography of Francis makes a similar point: though he loved nature, Francis never worshipped nature itself. Francis’s relationship to nature, Thompson observes, shouldn’t be romanticized. The saint even viewed vermin and mice, for example, as “agents of the devil” (225).
Francis is a saint because he was faithful. He lived the Gospel so closely that Our Lord granted him countless miracles including imprinting him with His own stigmata. He was poor as a discipline, as a sacrifice, and example.
Francis’s goal was souls. His was the work of God. His mission was to rebuild the Church, not tear it down or make it into something profane.
He was no liberation theologist, trying to take over the world by demonizing the wealthy, overturning the social order, and flouting the natural laws in the name of the poor. He threw all that materialism aside when he was quite young and picked up the cross of Christ.
