B. Recorded Prayers

A Necessary Introduction to

"Finding Inspiration in the Writings of St. Francis"

A word of advice: The recommended procedure for using the following materials is ideally to have the printed lesson given to each individual a month or at least a week before the sharing time so the individual has time to read it and to reflect and pray about the sharing questions, and jot down any notes they wish to use as reminders during their time of sharing at the meeting.

In this way Francis' writings become a blessing for the individual during the preparation time as well as at the sharing session of their ongoing formation.

Finding INSPIRATION in the WRITINGS of St. Francis -

a Sharing Guide

(study compilation by Fr. John Sullivan, ofm - 2004)

We have so much to learn about St. Francis and his spirit. For us Franciscans, this is a perennial challenge. Reading about Francis' life is an important ongoing inspiration for each one of us; but there's more. Our SFO General Constitutions tell us about the foundation of our faithful lives as Secular Franciscans in article 12 where it says: "Gaining inspiration from the example and the writings of Francis…." Article 40-2 also reminds us that Francis' writings are supposed to be a part of the initial formation program.

Are there ways to tackle Francis' writings in a productive way? Of course, just taking the texts of his writings given to us and reading them can be a starter. The following materials are offered as a way to guide ourselves through the riches of his writings. In this process we will also find a few texts frequently attributed to Francis as historically not his.

His writings for the purposes of this study-reflection guide are divided into 4 categories, namely:

Part A) His letters for specific situations

Part B) Prayers and devotions

Part C) Texts of spiritual and ascetic exhortation

Part D) Texts defining ways of life

The translated texts for studying his Prayers (Part B) and for his Admonitions (Part C) are supplied here with each reflection set of questions. These are translations by Fr. John Sullivan, ofm - 2004

For other sources for studying the writings of St. Francis you can consult:

a) St. Francis, Omnibus of Sources, (1983) 1900pp. Franciscan Press, Quincy,IL 62301

217-228-5670….. approx. $40

b) Study Text, Writings of St. Francis, 175 pp. Franciscan Press, Quincy,IL 62301

217-228-5670…. (first 175 pages of same Omnibus, above, with all of Francis' writings). approx. $5.00.

Not published yet…..

c) St. Francis, the Saint, Vol.1 (635pp.) New City Press, Hyde Park, New York, 12538…approx.$30

d) Francis and Clare, the Complete Writings, 256pp - (1982), Paulist Press - approx. $20

For further understanding of the search itself for Francis' writings (all hand-written copies or hand-written originals) down through the centuries, you can read some interesting details in the St. Francis of Assisi, Omnibus of Sources (1983), pp. 5-22 and in Francis of Assisi, the Saint - Early Documents (Vol.1), pp.11-39.

For convenience of printing here, we will identify references to these two books by "Omn." for the former, and "FA1" for the latter book. The Francis and Clare, Complete Writings is reference-coded by "FC".

Keep in mind the way St. Francis writes. An important general observation begins to surface that he does not make use of theological terminology. Instead, he presents his ideas and convictions with simple, straight-forward, descriptive vocabulary and imagery. He writes with conviction, with concern, with compassion, and often with great exuberance.

If we are to gain much from these exercises, we need to approach them in the same pattern we use in reading the Sacred Scriptures, namely: asking for the guidance of the Holy Spirit and to become "the listener" as we read.

It is essential also to remember that we are not approaching these texts as academic exercises or as history research, but primarily our focus is on "finding inspiration" in the writings of St. Francis. (see SFO General Constitutions, #12)

Let's start.

B) RECORDED PRAYERS & DEVOTIONS 2004

OF ST. FRANCIS

It is vitally important to keep in mind that Francis' recorded prayers cannot be properly appreciated unless we try to sense the spirit and exuberance of Francis in his life with God. For Francis, praying is for lovers Anything short of this approach on our part is to miss the heart of Francis at prayer. We should try to capture his spirit here as we study and reflect on these recorded prayers. (Nineteen prayers are presented in this printing here.)

Q. Do you agree with the statement: "Praying is for lovers"? Is this true? How do you understand that statement? - in Francis' case? - in my case?

The following prayers of St. Francis are a treasure in themselves, not only to gain inspiration about Francis but even more so to be able to possibly pattern some of our own praying by following his example.

The Praises of God and the Blessing for Bro. Leo (Read Omn.p123-126)(FA1:p.108-109)(FC,p.99-100)

(These two items are taken together because they were written on two sides of the same original parchment given to Bro. Leo, and still preserved.)

At first glance, The Praises of God have the appearance of a litany.

But it is much more!

To offer tribute to a super-fantastic God is the intent of this prayer.

It is as though Francis can't say enough about Him [God], ----

like a lover telling his beloved all the wonderful things he sees in the beloved.

Praises of the Most High God

You alone are the holy Lord God, who does remarkable things.

You are strong, you are great,

you are the most high,

you are the king all powerful,

you are our holy father, king of heaven and earth.

You are three and one, the Lord God of gods;

you are good, every good, the highest good,

the Lord God living and true.

You are love, and charity;

you are wisdom, you are humility;

you are patience, you are beauty, you are comfort.

You are security, you are quiet, you are joy,

you are our hope and happiness,

you are justice, you are temperance,

you are all our riches for what we need.

You are beauty, you are gentleness,

you are our protector, you are our guardian and defender;

you are strength; you are our refuge.

You are our hope, you are our faith, you are our charity,

you are all our sweetness;

you are our eternal life - Great and admirable Lord, All-powerful God, merciful Savior.

Looking at the grammar, note the "direct address" of the 2^nd person used here throughout, rather than the 3^rd person.

To understand Francis' reflections here, you need to read each line separately and mull over it before going on, relishing each description as Francis would have meant each part. In this prayerful way you can easily move from meditation to contemplation.

Now, line by line in this printed text:

P1. In the spirit of prayer, using line 1, what "things" would you yourself select as "remarkable" about God? …make a list of them.

- lines 2 to 5 - Make a list of ways that God is "Great" in Francis' eyes.

- line 6 - here the Trinity is saluted, also a part of God's greatness.

- lines 7 & 8 - God is Good and Holy. The word "good" has a great meaning for Francis, as opposed to "evil" - No evil is ever found in anything of God, but only Goodness!

We recall that the word "good" starts being used already in the telling of creation in Genesis chapter 1…

P2. Do we personally sense the same appreciation for this word "good" when used the way Francis does?

- lines 9-to-end. Here Francis presents us with a list of some more manifestations of God's "goodness".

P3. Do you sense any of the depth of Francis' deep friendship and appreciation and admiration for Jesus Christ?

Practice: Now take time to pray over these two views of God - His Greatness and His Goodness.

To give a setting for this prayer, read Bonaventure's comments about St. Francis and this prayer and his blessing for a friar (Read in #6, Omn.p.813; FA2:p.701)

The Blessing for Brother Leo

May the Lord bless and take care of you;

may He show his face to you and give you his mercy.

May he turn his countenance to you and give you peace. (cf. Num.6:24-26)

Brother Leo, may the Lord give His blessing to you. (cf. Num 6:27b)

Q. What does "his countenance" imply? Are these comforting words?

Canticle of the Creatures (Omn.p.127-131 ) (FA1:p.113-114) (FC,p.37-39)

Some background: The observation had been made that Francis wrote this canticle not in Latin, but in the Italian he knew well, and this is viewed as perhaps the oldest extant poem in any modern language.

Note again the use by Francis of the 2nd Person direct address to God Himself (Francis is not actually addressing these elements of creation - but God directly).

Each mentioned part of creation symbolizes some aspect of the Creator.

As the painter is praised and honored through the paintings s/he produces, so Francis makes this list that God be praised "through" them.

The reader should note that Francis digresses from the original composition of the canticle to include two additional paragraphs to address new situations (sometimes called the "second section"), which are: pardon/forgiveness and sister death (see notes in Omn.p128-129: FA1:p.113, vs. 10-11 and 12-13;FC,p.39, & footnote 6).

The Canticle of Brother Sun or The Praises of the Creatures

Most high, all-powerful, good Lord -

Yours are the praises, the tributes and the honor and every blessing -

they apply only to You, Most High.

And there is not a person worthy to call You by name.

Be praised, my Lord, with everything You have created,

primarily with the lord brother Sun -

who is the day, and through whom You give us light;

and who is so beautiful and radiates with such great splendor.

Of You, Most High, he manifests such a sign.

Be praised, my Lord, because of our sister Moon and the stars -

which You have created in the sky brilliant, precious and so beautiful.

Be praised, my Lord, through brother Wind -

through fresh air and the clouds and the calm and every kind of season, through which you supply nourishment to your creatures.

Be praised, my Lord, because of sister Water -- who is so tremendously useful and humble and precious and chaste.

Be praised, my Lord, through brother Fire -- through whom you light up the night, and itself is so beautiful and delightful and robust and strong.

Be praised, my Lord, through our sister Mother Earth -- who sustains us and guides us, and produces the various fruits together with beautifully-colored flowers and herbs.

Be praised, my Lord, through those, who grant pardon in the spirit of your love and accept sickness and trials.

Blessed are they who keep calm in peace, because they will be crowned by You, Most High.

Be praised my Lord, through our sister Bodily Death, whom no living person can avoid.

Woe to those, who die in mortal sin.

Blessed are they who identify with your most holy will, because the second death cannot do them any harm.

Praise and bless my Lord, give him thanks and serve him with great humility.

Can you list the 4 chemical elements (of his day - 13^th century) - "without which we cannot live" __________, __________, ___________, ___________? What is the "fifth essence"? How does Francis construct his praises with these five categories of creation?

Once again in this canticle we see the heart of the Franciscan.

Owning nothing, Francis realized that he had all this generously at his disposal from God.

Read the footnote on p. 130 (Omn,p.130; FA1:p.114a;FC,p.38,footnote 5) for understanding the use of the words "be praised…through…" as opposed to the word "be praised for…" or the appeal that these "creatures do the praising", as we find in some songs and Psalms, such as "All Creatures of Our God and King".

Here Francis sees God as the "sculptor" (or painter) who made so many wonderful natural things and put them at our disposal to help us. Check SFO Rule, article 18.

Q1. How does this prayer differ from Daniel 3:57-88 where the three men in the fiery furnace invite all creatures to praise God?

Q2. In these closing words, is Francis only addressing himself to all the previously-mentioned creatures, or also to us?

Q3. Why do you think Francis chose these particular closing words and ideas to challenge us?

Q4. Why do some prefer to call this the "Canticle of the Creator", rather than Canticle of the Creatures?

Q5. Is it fair to imagine that God just loved creating… and in vast amounts and with such concern?

Practice: Meditate word by word on the power of the closing verse appealing to his listeners (which some view as a common refrain designed to be sung after each verse).

(Hopefully through our own meditations and prayers, we as Franciscans have been incorporating this focus into each one of our lives!)

Also check Mirror of Perfection, #100. (in Omn,pp.1235-6; FA3,pp.346-348)

Praises at all the Hours (Omn.p.137-9) (FA1:p.161-162) (FC, p.101-102)

Praises at All the Hours

Holy, holy, holy the Lord God Almighty,

who is and who was and who is to come (cf. Rev.4:8)

Refrain: And let us praise and exalt him immensely for all ages.

You are worthy, Our Lord God

to receive praise, glory and honor and blessing (cf. Rev.4:11).

He is the Lamb, who has been slain, worthy to receive power and divinity and wisdom and strength and honor and glory and blessing (Rev.5:12)

Let us speak glowingly of the Father and the Son with the Holy Spirit.

All the creations of the Lord bless the Lord (Dan.3:57)

All his servants and those who fear God, small and great, speak praise about our God.

(cf. Rev.19:5)

Let the heavens and the earth praise him (cf. Ps.68:35; Ps. Rom);

…and every creature, which is in heaven and upon the earth and under the earth, and the sea and whatever is in it. (cf. Rev.5:13)

Glory to the Father and the Son and the Holy Spirit

Just as it was in the beginning and now and forever for all ages. Amen.

Prayer:

All-powerful, most holy, highest and greatest God, all good, the highest good, totally good, you who alone are good (cf. Luke 18:19), to you we return all praise, all glory, all thanks, all honor, all blessing and all good things. So be it. So be it. Amen.

Notice that in verses 1-7 Francis makes heavy use of the praises found in the Book of Revelation - the Book that highlights that God is a Winner against all obstacles and traumatic opposition! …plus the doxology (9) as tribute again to the Divine Persons of the Trinity.

H1. The common refrain captures the intent of this prayer, which is?

H2. Recall the four (4) purposes of prayer, which are:

1- _________________ 2- _________________

3- _________________ 4- ____________________

verses 1 to 4: a series of titles: Lord God Almighty --- Lamb who was slain --- the Trinity of Persons.

verses 5-8: all the works that bless the Lord

H3. Who should be doing the praising?

verse 9 - the doxology.

Then is added the closing prayer which gives tribute to God being "Good" and the source of all goodness.

H3. In his writings, how often did Francis use the idea that God is "good"?

(For example, compare this to the Praises of God)

H4. How appropriate is this praise - for anytime?

H5. Might we find a use for this prayer in our personal prayers? Or as a closing prayer at our fraternity or council meetings? (see the SFO Ritual, p.99-100)

Praises of - Salutation to - the Virtues (Omn.p.132-134) (FA1:p.164-5) (FC,p.151-2)

Like most of Francis' prayers, we must adopt the same approach described as we did with Francis' prayer of the Praises of God (see notes at start of this section on Francis' prayers).

Greeting of the Virtues

Hail, Queen Wisdom, may the Lord care for you with your holy sister Pure Simplicity.

Holy Lady Poverty, may the Lord care for you with your holy sister Humility.

Lady Holy Charity, may the Lord tend you with your sister Holy Obedience.

All of you most holy virtues may the Lord protect, from whom you come forth and develop.

Clearly, there is not a person in the whole world, who can possibly possess

one of you without dying first.

Whoever has one [virtue] and does not offend the others, has them all.

And who offends one, has none and offends all (cf. James 2:10).

And each one of them overcomes vices and sins.

Holy Wisdom conquers satan and all his evil cleverness.

Pure Holy Simplicity overcomes all the wisdom of this world (cf.1Cor.2:6) and

the wisdom of the body.

Holy Poverty conquers cupidity and avarice and the cares of this world.

Holy Humility conquers pride and all people who are in the world,

and in the same way all things which are in the world.

Holy Charity conquers all diabolical and carnal temptations and all worldly fears.

Holy Obedience overcomes all choosings, corporal and carnal, and limits his mortified body to the obedience of the spirit and to the obedience of his brother;

and he is subject and submissive to all people, who are in the world;

and not only to people, but also to all the beasts and wild animals,

so that they might do to him whatever they should wish,

as long as it is given to them from the Lord (cf. John 19:11).

Note that Francis personalizes the virtues placing them in a "family setting".

lines 1-4: The first four lines "set the scene" for 6 specific virtues.

Then starting in line 10 Francis gives reflections on each of them.

In lines 5-6 -- Francis describes the path to achieve these virtues; which is? What kind of dying is Francis referring to here??

V1. In our Catholic tradition, what is a VIRTUE?

V2. Which 6 virtues does Francis identify here?

V3. How does Francis explain that these 6 virtues are essentially tied together?

V4. What are the vices contrary to these 6 virtues that we should be cautious about?

V5. How is each of these virtues seen as counter-cultural?

V6. Are we as franciscans called and expected to be "counter-cultural"? Does this upset some people? Are these six virtues found mentioned in our SFO Rule - where?

V7. One by one, how would you paraphrase what Francis is trying to highlight about each of these 6 virtues?

V8. Why do Catholics today find it difficult to understand poverty as a virtue?

V9. Why did Catholics in Francis' day find it difficult to understand poverty as a virtue?

V10. What do I know of Francis' romance and marriage with Lady Poverty? (Read elsewhere in Omn.p.1531+;FA1,p.523+)

V11. Why did Francis call poverty a royal virtue? (Cf. Celano,#200, Omn,p.522; FA2:p.375)

V12. How have I been using these six virtues?

V13. If you have time, review the Catechism of the Catholic Church (1994), #1803-1841)

V14. In reading the Catechism of the Catholic Church (1994), where is poverty described or listed as a virtue? What does this tell us?

V15. Which virtues were the special gifts given to you at your Confirmation? …at your Baptism?

For personal non-sharing reflection:

Q1. After meditating on each of these 6 virtues, how do I see myself using them?

Q2. If I fail in one of these virtues, what does that tell me, according to St. Francis?

Q3. As a layperson (and SFO member) how much do I treasure these six virtues?

Q4. How much effort am I making to embrace them more completely?

Salutation to the Blessed Virgin Mary (Omn.p.135-6) (FA1:p.163) (FC,p.149-150)

Salutation to the Blessed Virgin Mary

Hail Lady, holy Queen, holy Mary mother of God,

you who are a virgin made church

and chosen by the most holy Father in Heaven,

He together with His most holy and beloved Son and with the Holy Spirit the Paraclete

has consecrated you,

in whom was and is all fullness of grace and every good.

Hail his palace; hail his tabernacle; hail his dwelling.

Hail his vesture; hail his handmaid; hail his mother -

- and all you holy virtues,

which through the gift and enlightenment of the Holy Spirit

are infused into the hearts of the faithful;

you might reshape them from being unfaithful to being faithful to God.

This prayer is also seen by many as a completion and a complement to the "Praises of the Virtues" (above) - Francis saw these virtues so vividly in Mary, so he tells her that she is worthy of all honor and all praise.

Francis again personifies the virtues through whom we become "faithful servants of God", and he sees Mary as the person who lived them perfectly!

We are reminded of the "cradle" of the Franciscan Order: St. Mary of the Angels (the Portiuncula), situated in the valley just west of the hillside town of Assisi, dedicated to the honor of Mary.

M1. What points of honor does Francis call our attention to in this tribute to Mary?

You should also read and pray the Antiphon to Mary which serves as another tribute to Mary. (Read Omn, p.142, middle; FA1, p.141; FC,p.82).

Antiphon to the Blessed Virgin Mary

Holy Virgin Mary, there is no one born in the world among women like you -

the daughter and handmaiden of the most high King, the heavenly Father -

the mother of our most holy Lord Jesus Christ -

the spouse of the Holy Spirit.

Pray for us together with Saint Michael the Archangel and all the powers of the heavens and with all the saints gathered with your most holy beloved Son, the Lord and Master.

-- Glory to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and will be forever. Amen.

M2. Do you know how often this Antiphon to Mary was indicated to be used by the friars?

M3. What points of honor does Francis call our attention to in this antiphon?

Some historians note that this particular title by Francis for Mary ("Spouse of the Holy Spirit") is the first time it has been used in the Catholic Church).

M4. Reading these two prayers about Mary (Salutation & Antiphon) gives you what impression about Francis and Mary?

M5. What does our SFO Rule, article 9 tell us?

Prayer before the Crucifix (Omn.p.1916 ) (FA1:p.40) (FC,p.103)

O Most Great and Glorious God,

illumine the night of my heart.

And give me true faith, certain hope, and perfect charity.

awareness and understanding, Lord,

so that I may fulfill Your holy and true command.

This is a prayer expressing Francis' [own] serious needs, his pleading for help from his great God.

a) …illumine the darkness - note the use of "heart", not "mind".

b) …give me the 3 theological virtues (which he received in Baptism!)

c) …to help me be obedient/faithful.

Q1. What is implied by using the word "heart" instead of "mind"?

Q2. Check the three very meaningful adjectives Francis uses for each of the three virtues.

What is the particular meaning of each?

Q3. How might this prayer be a useful for us today?

Q4. Would it be helpful if we encouraged the youth in our families and parishes (and youth groups) to use this prayer?

Q5. Recall the advice of the SFO Rule, articles 23-24-25.

For additional prayers by St. Francis, not recorded as separate documents, do not omit some of his other prayer texts, such as:

In His Earlier Rule. Especially give your attention to chapters 17 to 24 where prayers are lavishly imbedded.

(Read Omn,pp.44-53; FA1,:pp.75-86; FC,p122-135)

Actually, this whole section reads more like a prayer and meditation, than like a "rule", strongly dependent on the Sacred Scriptures. When Francis is encouraging the friars to pray, his very encouragement becomes a prayer!

Q1. How does this reading support the understanding that the Scriptures permeated Francis' life?

In particular, six imbedded prayers offered by Francis are presented here:

1^st - p.45/76/123, sentence beginning with the words: "May the most supreme and high and…"

In chapter 17:

Reflect all good things back to the Lord God, the Greatest and the Most High,

and realize that all good things are his and be thankful to him for all of them,

from whom all of them come forth.

And he is certainly the most High and the Greatest,

so that the only true God might have and receive all honors and reverences,

all praises and blessings, all thanks and glory,

He who possesses every good, who alone is Good. (cf. Luke 18:19)

Q1. Francis described himself as "the herald of the Great King". Do these kinds of prayers seem to support his self-image?

2^nd - p.46/78/126, bottom, with the words: "Fear him and…"

In chapter 21:

Whenever it should please them, let all my friars offer with the blessing of God an exhortation and praise such as this to everyone:

Revere and honor, praise and bless, give thanks (1Thess 5:18) and adore the

all-powerful Lord God in trinity and unity, Father and Son and Holy Spirit, the Creator of all things.

Do penance (cf. Matt 3:2), produce worthy fruits of penance (cf. Luke 3:8), because we will all soon die.

[Give, and it will be given to you] (Luke 6:38).

Forgive and you shall be forgiven. (Luke 6:37)

And if you have not forgiven other people their transgressions (Matt.6:14), the Lord will not forgive you your sins (Mark 11,25); Confess all your sins to one another (cf. James 5:16).

Blessed are those who die in conversion, because they will be in the kingdom of heaven.

Woe to those who die not doing penance, because they will be sons of the devil (1John.3:10).

whose works they do (cf.John8:41) and they will go to eternal fire. (Matt.18:8; Matt.25:41)

Keep clear of and abstain from every evil, and persevere in the good to the end.

These are some tough and blunt words of Francis; yet:

Q1. How does this compare to the commission by the Pope in 1209 in Rome for the small band of friars to go and preach penance?

Q2. What topics is Francis telling the friars to preach about? Do WE listen?

Q3. Are these points foundational for the "universal call to holiness"?

Q4. Is our generation in need of such "tough and blunt words"?

(We know and see that Francis retained this understanding of this mission for the friars through the years.)

3^rd - p.50/81/130, start of chapter 23.: "Almighty, most high…"- first two sentences

In chapter 23:

All-powerful, most holy, most High and Greatest God, holy and just Father (John.17:11)

Lord king of heaven and earth (cf.Matt.11:25),

we give You thanks for being who You are:

-- that through Your holy will

and through Your only begotten Son and with the Holy Spirit

You have created all things spiritual and corporeal,

and You have placed us in paradise,

having made us in Your image and likeness.

And then we lost it through our downfall.

And we give thanks to you

because just as you have created us through your Son,

so through your blessed decision, you have loved us (cf.John.17:26),

true God and true man born of the ever glorious Blessed Virgin Mary

and you chose to redeem us captives

through the cross and the blood and your death itself.

………….

With our whole heart, whole soul, whole mind, every power (cf.Mark.12:30) and strength (cf.Mark 12:33), our complete intellect, all our abilities (cf.Luke.10:27), with every effort, every affection, all our feelings, all our desires and choices (Mark.12:30) let all of us love the Lord God,

who alone by his mercy has saved us whom he has created and redeemed (cf.Tobit.13:5), and who has given and even now gives to all of us our complete life and spirit and body,

and He has done and continues to show all good things for us miserable and damaged people, vile and a sorry lot,

ingrates and evil people..

Q. Francis is not one to mince words. So often he tries to make sure we get his idea by chaining together numerous reinforcing words to highlight his attitudes and convictions. Does he affect you by this style? How so?

4^th - p. 51/83/131 paragraph beginning with the words: "And we beg his glorious mother, blessed Mary,…."

Also in chapter 23:

We humbly beg the glorious most blessed Mother Mary ever a Virgin,

the blessed Michael, Gabriel and Raphael and all the choirs

of the blessed seraphim, cherubim, thrones, dominations, principalities,

powers, virtues, angels, archangels,

the blessed John the Baptist, Peter, Paul,

and the blessed patriarchs, the prophets,

the Innocents, the apostles, evangelists, disciples, martyrs,

confessors, virgins,

blessed Elias and Enoch, and the saints,

who have been and will be and are,

--- that as it pleases you, that they might express their thanks to the greatest truth Jesus Christ and the Holy Spirit the Paraclete for ever and ever (Rev.19:3). Amen. Alleluia. (Rev.19:4).

Q1. What images of Francis does this prayer create for you as you imagine his offering this prayer?

Q2. Clearly Francis does not picture himself alone in loving God - he sees himself as a partner with all the members of the whole Communion of Saints - Is this a wholesome way to approach prayer and living the Christian faith?

5^th - p.52/85/133 - Paragraph beginning with: "We should wish for nothing else…"

In chapter 23:

We should desire nothing else, wish for nothing else,

nothing else should please us or delight us

except our Creator and Redeemer and our Savior, alone the true God,

who is all good, every good, total good, true and greatest good, who alone is good,

(cf. Luke.18:19),

pious, meek, delightful and sweet,

who alone is holy, just, truthful, holy and right,

who alone is kind, innocent, humble, from whom and through whom and in whom

(cf. Rom.11:36) is all forgiveness, every grace, every glory

of the penitential people and of the just people, of all the blessed rejoicing in the heavens.

Q. How does this prayer speak of Francis' simplicity?

6^th - p. 52/85/133 - Paragraph beginning with: "Nothing, then, must…"

Finally, in chapter 23:

Therefore, nothing should block, nothing separate, nothing get in the way

[between us and God].

Everywhere all of us in all places, at every hour and every season,

daily and continuously we should truly and humbly embrace him with faith

and hold him in our heart

and we should love, honor, adore, serve, praise and give blessings,

glorify and exalt exceedingly, magnify and express our thanks

to the most High and eternal Great God, trinity and unity,

Father and Son and Holy Spirit,

the Creator of all things and Savior of all people

with faith and hope and love for Him,

who without beginning and without end is unchangeable,

invisible, unerring, awe-filled, glorious, exalted to the very highest (cf. Dan.3:52),

the sublime, the greatest, the dearest, the loveable,

the delectable and totally desirable above all else forever. Amen.

Q. Is there any doubt about Francis' total love commitment? Is this just a poetic illusion for Francis or does it reflect his inner view of reality?

His Testament to all the Friars is also interlaced with 3 prayers (see Omn.p.67-70 and FA1:pp.124-127; FC,p.153-156), namely:

1- "We adore You…" - Testament, (Omn.p.67;FA1,p124; FC,p.154,#5).

We adore you, O Lord Jesus Christ,

and in all your churches which are in the whole world;

and we bless you

because through your holy cross you have redeemed the world.

Q2. What is the double focus of this prayer?

Q3. How does this prayer capture the double miracle which occurs at each Mass?

2- Greeting of Peace (Testament,Omn,p.68; FA1,p.126; FC,p.155,#23)

"May the Lord give you peace."

Q4. What was Francis' view of the importance of "peace" in following Christ?

Q5. What are the requirements for peace and its ramifications?

3- Francis' blessing for his followers, closing paragraph (Omn.p.70; FA1,p.127; FC,p.156,#40)

And whoever shall have observed these things,

may he be rewarded in heaven by the blessing of the beloved Son

together with the most Holy Spirit, the Paraclete,

and with all the powers of the heavens and all the saints,

and I brother Francis, your little servant in whatever way I can,

confirm to you interiorly and exteriorly this most holy blessing.

Q6. How does it strike you as Francis appeals to each Person of the Trinity and the whole communion of Saints to give this blessing to the friars?

Q7. What do you notice about Francis' description of himself here?

In his Letter to the Order we find two distinct prayers, namely:

(L-1) the Eucharistic Tribute:

Every person should be struck with fear,

let the whole world tremble,

and the heavens should rejoice

when Christ the Son of the living God,

is present on the altar in the hands of a priest!

O awesome greatness and stupendous dignity!

O sublime humility!

O humble sublimity!

The Lord of the universe,

as God and the Son of God,

so humbles Himself

that for our salvation

He hides Himself

under an ordinary small piece of bread!

Brothers, look at the humility of God,

and pour out your hearts before Him!

Humble yourselves

so that you may be exalted by Him!

Hold back nothing of yourselves for yourselves,

that He Who gives Himself totally to you

may receive you totally!

(This also can be found in… Omn.p.105 beginning with the words "Our whole being…";FA1,p.118-"Let everyone be struck…";FC,p.58-"Let the whole…").

Q8. At the beginning of this prayer, Francis indicates what our reaction should be to the Eucharistic Presence, which is?

Q9. What words does Francis use here about the Eucharist?

Q10. Francis then invites us to "pour out our hearts", to humble ourselves, put no limits on what we give to Christ. What does this prayer say about Francis' devotion and love for the Eucharist? And our responses?

Q11. Could this "Eucharistic Tribute" be a useful adoration prayer in our parishes?

Q12. You might check our SFO Rule, articles 5 and 8 for parallel encouragement.

(L-2) Francis' Closing Prayer [in the Letter to the Order]:

… the appeal for God's help beginning with the words: "Almighty, eternal, just…" (Omn.p.108 FA1.p.120;FC,p.61)

God All powerful, eternal, just and merciful, because of who You are,

give to us miserable ones to do what we know You want, and always wish those things that please You -

so that interiorly purified, interiorly illumined and consumed by the fire of the Holy Spirit,

we might be able to follow the footsteps of Your Beloved Son, our Lord Jesus Christ

and with Your grace alone to join You, Most High,

You who lives in the Trinity of perfection and Simple Oneness,

and reigns and are glorified as the All-powerful God for endless ages. Amen.

Q12. How does Francis express the involvement with the three Persons of the Trinity?

Q13. What kinds of concerns are we to be asking for?

Office of the Passion (Omn.p.140-155;FA1:p.139-157; FC,p.80-98)

This arranged sequence of prayers reveals the heart of Francis. He is absorbed with the realization of our God being willing to sacrifice Himself for us, for our welfare - the awesome Hero, the awesome Leader. Friars Laurent Gallant and Andre Cirino,ofm, in their book The Geste of the Great King (2001) claim this prayerful devotion is principally founded in Francis' dedication as the knight and herald in service of his Lord. Francis recognizes that the Lord sacrifices Himself for the servant, with all the royal marks of sacrificial loyalty.

Read especially the explanations they give on pp.20-27. They write: "So the real confrontation takes place between the Hero and the Prince of this world. And as Christ affirms in Jn. 12:31: 'Now the Prince of this world will be thrown out.'" (see p.23 in this named book)

Unfortunately, present printings to explain how this "office" is to be prayed strike most people as very awkward, and not easy to follow (including what you find printed in the Omn. & FA1 & FC sources, and the SFO Ritual).

Q. What do you think led Francis to make up his own 15 "composite" psalms?

At each of the hours, besides the specifically chosen psalms, the friars were encouraged by Francis to pray these particular tributes:

a) the Praises to the Trinity at All the Hours,

b) the Antiphon to Mary,

c) The closing prayer honoring God's Goodness.

Surely this shows us where Francis' mind and appreciation was.

Here is one simple form of the Office of the Passion as St. Francis wrote it that can be used

in fraternity meetings and by individual SFOs. As follows:

___________________________________________________________________

Based on St. Francis' Office of the Passion

Pray the Our Father together:

Praises at All the Hours

Leader: Holy, holy, holy the Lord God Almighty, who is and who was and who is to come.

Group Refrain: And let us praise and exalt him immensely for all ages.

You are worthy, Our Lord God

to receive praise, glory and honor and blessing.