Chapter Twelve

Chapter Twelve

CHAPTER TWELVE

THE EFFICACY OF HIS PREACHING

AND

HIS GRACE OF HEALING

Francis, the truly faithful servant and minister of Christ, in order to do everything faithfully and perfectly, used to direct his efforts chiefly to the exercise of those virtues which by the inspiration of the Holy Spirit he knew pleased God more.

In this matter it happened that he fell into a great struggle over a doubt which, after many days of prayer, he proposed for resolution to the friars who were close to him.

"What do you think, brothers, what do you judge better?

That I should spend my time in prayer or that I should go about preaching?

I am a poor little man, simple and unskilled in speech ;* I have received a greater grace of prayer than of speaking.

Also in prayer there seems to be a profit and the accumulation of graces, but in preaching the distribution of gifts already received from heaven.

2 Cor.

11:6.

ST. BONAVENTURE

In prayer our interior affections are purified and we are united with the one, 'true and highest good ' 2 as well as strengthened in virtue; in preaching, we get dust on our spiritual feet ,

distraction over many things and relaxation of discipline.

Finally, in prayer we address God, listen to him and dwell among the angels as if we were living an angelic life; in preaching we must think, see, say and hear human things, adapting ourselves to them as if we were living on a human level, for men and among men.

But there is one thing to the contrary, that seems to outweigh all these considerations before God, namely that the only begotten Son of God, who is the highest wisdom ,

came down from the bosom of the Father 5 for the sake of souls in order to instruct the world with his example and to speak the word of salvation to men, whom he would redeem with the price of his sacred blood, cleanse with its washing 6 and nourish with its draught, 2.

Cf. Regula /,23.

Cf. Luke 10:11.

Cf.

1 Cor.

1:24, 30.

5. John 1:18.

Eph.

5:26.

THE LIFE OF ST. FRANCIS

holding back for himself absolutely nothing that he could freely give for our salvation.

And because we should do everything according to the pattern shown to us in him

as on the heights of the mountain , it seems more pleasing to God that I interrupt my quiet and go out to labor." 8

When he had mulled over these words for many days with his friars, he could not perceive with certainty which of these he should choose as more acceptable to Christ.

Although he understood extraordinary things through the spirit of prophecy, this question he could not resolve with certainty on his own.

But God's providence had a better plan, that the merit of preaching would be shown by a revelation from heaven, thus preserving the humility of Christ's servant.

2. He was not ashamed to ask advice in small matters from those under him, true Friar Minor that he was, though he had learned great things from the supreme Teacher.

He was accustomed to search out with special eagerness how and in what way he could serve God more perfectly according to God's good pleasure.

As long as he lived 7.

Exod. 25:40.

Cf.

I C 35.

ST. BONAVENTURE

this was his supreme philosophy, this his supreme desire, to inquire from the wise and the simple, the perfect and the imperfect, the young and the old, how he could more effectively reach the summit of perfection. 9

Choosing, therefore, two of the friars, he sent them to Brother Silvester—who had seen the cross coming out from his mouth 10 and in those days spent his time in continuous prayer on the mountain above Assisi— that Silvester might ask

God to resolve his doubt over this matter and send him the answer in God's name. He also asked the holy virgin Clare 11 to consult with the purest and simplest of the virgins living under her rule and to pray herself with the other sisters in order to seek the Lord's will (Luke 12:47) in this matter. Through the miraculous revelation of the Holy Spirit, the venerable priest and the virgin dedicated to God came to the same conclusion: that it was God's good pleasure that Francis should preach as 9. the herald of Christ. When the two friars returned and told him

God's will as they had received it, he at once rose, girded himself (John 2 1 :7)and without the slightest delay took to the roads. He went with such fervor to carry out the divine command and he ran along so swiftly that the hand of God seemed to be upon him (4

Kings 3:15), giving him new strength from heaven.

3. When he was approaching Bevagna, he came to a spot where a large flock of birds of various kinds had come together.

When God's saint saw them, he quickly ran to the spot and greeted them as if they were endowed with reason. They all became alert and turned toward him, and those perched in the Major source:

I C 91; the following incident and that described in no.

1 are not found in Celano or Julian, but appear in the Fioretti, 16.

10.

Cf.

Ill, 5, pp. 201-202.

11.

Cf. IV, 6, p. 211.

THE LIFE OF ST. FRANCIS

trees bent their heads as he approached them and in an uncommon way directed their attention to him. He went right up to them and solicitously urged them to listen to the word of God, saying: uOh birds, my brothers, you have a great obligation to praise your Creator, who clothed you in feathers and gave you wings to fly with, provided you with the pure air and cares for you without any worry on your part." While he was saying this and similar things to them, the birds showed their joy in a remarkable fashion: They began to stretch their necks, extend their wings, open their beaks and gaze at him attentively. He went through their midst with amazing fervor of spirit, brushing against them with his tunic. Yet none of them moved from the spot until the man of God made the sign of the cross and gave them his blessing and permission to leave; then they all flew away together. His companions waiting on the road saw all these things. When he returned to them, that pure and simple man began to accuse himself of negligence because he had not preached to the birds before. 12

4. From there he went preaching through the neighboring districts and came to a village by the name of Alviano. When the people were gathered, he called for silence, but could scarcely be heard above the racket made by some swallows that were building nests there. In the hearing of all the people, the man of God addressed them and said: "My sister swallows, it is time now for me to speak because you have said enough already.

Listen to the word of God and keep silence until his message is finished." As if they had been able to understand him, they suddenly became silent and did not move from that place until the whole sermon was finished. All who saw this were filled with amazement and glorified God. News of this miracle spread around everywhere, enkindling reverence for the saint and devotion for the faith. 13

12.

Major sources: III C 20; I C 58; minor source: Jul.

37.

13.

Major source:

III C 21; minor souce:

I C 59.

ST. BONAVENTURE

In the city of Parma, a certain student, an excellent young man, was diligently studying with his companions when he was distracted by the troublesome chattering of a swallow.

He began to say to his companions: "This must be one of those swallows that kept bothering the man of God Francis when he was once preaching, until he had to shut them up." He turned to the swallow and said confidently: "In the name of God's servant Francis I command you to come to me and to be silent at once." When it heard the name of Francis, it immediately became silent, as if it really had been trained by the teaching of the man of God, and entrusted itself to the student's hands as if to a safe refuge. The amazed student immediately set it free and never heard its chattering again. 14

Another time when God's servant was preaching on the seashore at Gaeta, out of devotion crowds rushed upon him in order to touch him. Horrified at such popularity he jumped all alone into a small boat that was drawn up on the shore. The boat began to move as if it had both intellect and motion of itself and, without the help of any oars, glided away from the shore, to the wonderment of all who witnessed it. When it had gone out some distance into the deep water, it stood motionless on the waves, as long as the holy man preached to the attentive crowd on the shore. When, after hearing the sermon, seeing the miracle and receiving his blessing, the crowd went away and would no longer trouble him, the boat returned to land on its own power.

Who, then, would be so obstinate and lacking in piety as to look down upon the preaching of Francis?

By his remarkable power, not only creatures lacking reason learned obedience but even inanimate objects served him 14.

Major source:

III C 22.

THE LIFE OF ST. FRANCIS

when he preached, as if they had life. 15

The Spirit of the Lord who had anointed and sent 16 him and also Christ ,

the power and the wisdom of God , were with their servant Francis wherever he went 18 so that he might abound with words of sound teaching and shine with miracles of great power.

For his word was like a burning fire penetrating the innermost depths of the heart; and it filled the minds of all with admiration, since it made no pretense at the elegance of human composition but exuded the perfume of divine revelation. 19

Once when he was to preach in the presence of the pope and cardinals at the suggestion of the lord cardinal of Ostia, 20 he memorized a sermon which he had carefully composed. When he stood in their midst to present his edifying words, he went completely blank and was unable to say anything at all. This he admitted to them in true humility and directed himself to invoke the grace of the Holy Spirit. Suddenly he began to over15. This incident is not found in Celano or Julian.

16.

Isa. 61:1; Luke 4:18.

17.

1 Cor.

1:24.

18.

Ruth 1:16.

19.

Major source:

I C 23; cf. also I C 72.

20. The pope was Honorius III; cf. IV, 11, pp. 216-217. The lord bishop of Ostia was

Hugolino, the cardinal protector of the Friars Minor and later Gregory IX; cf. VI,

5, p. 233.

ST. BONAVENTURE

flow with such effective eloquence and to move the minds of those high-ranking men to compunction with such force and power that it was clearly evident it was not he, but the Spirit of the Lord who was speaking (Acts 6: 10). 21

Because he had first convinced himself by practice of what he persuaded others to do by his words, he did not fear reproof but preached the truth most confidently. He did not know how to touch the faults of others gingerly but only how to lance them; nor did he foster the habits of sinners but struck at them with harsh reproaches. He used to speak with the same firmness of mind to the great and the small and with the same joy of spirit to a few or to many. People of every age and sex hastened to see and hear this new man sent to the world by heaven. 22

Traveling through various regions, he preached the Gospel with burning love, as the Lord worked with him and confirmed his preaching with the signs that followed . 23

For in the power of the name of God, Francis, the herald of truth,

cast out devils and healed the sick , and what is greater, softened the obstinate hearts of sinners and moved them to repentance, restoring at the same time health to their bodies and hearts, as his miracles prove, a few of which we will cite below as examples.

In the town of Toscanella he was warmly received and 21.

Major source:

1 C 73; but Celano does not recount Francis's forgetting his sermon.

22.

Major source:

I C 36; minor source: Jul.

58.

23. Mark 16:20.

24.

Luke 11:15, 9:2.

THE LIFE OF ST. FRANCIS

given hospitality by a certain knight whose only son had been crippled since birth. At the father's insistent pleading, Francis lifted the child up with his hand and cured him instantly, so that all the limbs of his body at once got back their strength (Acts

3:7) in view of all; and the boy became healthy and strong and immediately rose, walking and leaping and praising God (Acts

3:8). 25

In the town of Narni, at the request of the bishop, Francis made the sign of the cross from head to foot over a paralytic who had lost the use of all his limbs, and restored him to perfect health. 26

In the diocese of Rieti a boy was so swollen for four years that he could not see his own legs. When the boy was presented to Francis by his tearful mother, he was cured the moment the holy man touched him with his sacred hands. 27

At the town of Orte a boy was so twisted that his head was bent down to his feet and some of his bones were broken.

When Francis made the sign of the cross over him at the tearful entreaty of his parents, he was cured on the spot and stretched out immediately. 28

10. There was a woman in the town of Gubbio whose hands were so withered and crippled that she could do nothing with them. When Francis made the sign of the cross over them in the name of the Lord, she was so perfectly cured that she immediately went home and prepared with her own hands food for him and for the poor, like Peter's mother-in-law (cf.

Matt.

8:14-15). 29

In the village of Bevagna he marked the eyes of a blind girl with his spittle three times in the name of the Trinity and restored the sight she longed for. 30

25.

Major sources:

I C 65; III C 175.

26.

Major sources:

I C 66; III C 176; minor source: Jul. 48.

27.

Major source:

III C 174.

28.

Major source:

III C 178.

29.

Major sources: III C 177; I C 67; minor source: Jul. 48.

30.

Major source:

III C 124.

ST. BONAVENTURE

A woman of the town of Narni who had been struck blind received from him the sign of the cross and recovered the sight she longed for. 31

At Bologna a boy had one eye covered over with an opaque film so that he could see nothing at all with it nor could he be helped by any treatment. After God's servant had made the sign of the cross from his head to his feet, he recovered his sight so completely that, having later entered the Order of Friars Minor, he claimed that he could see far more clearly with the eye that had been previously ill than with the eye that had always been well. 32

In the village of Sangemini God's servant was given hospitality by a devoted man whose wife was troubled by a devil.

After praying, Francis commanded the devil to depart in virtue of obedience, and by God's power drove him out so suddenly that it became evident that the obstinacy of devils cannot resist the power of holy obedience. 33

In Citta di Castello an evil spirit which had taken possession of a woman departed full of indignation when commanded under obedience by the holy man, and left the woman who had been possessed free in body and mind. 34

11. A friar was suffering from such a horrible illness that many were convinced it was more a case of possession by the devil than a natural sickness. For he was often cast down and rolled about foaming at the mouth, with his limbs now contracted, now stretched out, now folded, now twisted, now rigid and hard.

Sometimes, when he was stretched out and rigid, he would be lifted into the air with his feet level with his head and then would fall down horribly. Christ's servant was full of pity for him in such a miserable and incurable illness, and he sent him a morsel of the bread he was eating. When he

31.

Major sources:

I C 67; III C 121.

32.

This incident is not found in Celano or Julian. This is not the curing of Illuminato described in III C 123.

33.

Major sources:

I C 69; III C 155; minor source: Jul.

50.

34.

Major sources:

I C 70; III C 156.

THE LIFE OF ST. FRANCIS

tasted the bread, the sick man received such strength that he never suffered from that illness again. 35

In the district of Arezzo a woman had been in labor for several days and was already near death; there was no cure left for her in her desperate state except from God. Christ's servant was passing through that region, riding on horseback because of physical illness. It happened that when the animal was being returned to its owner, it was led through the village where the woman was suffering. When the men of the place saw the horse on which the holy man had been mounted, they took off the reins and placed them on the woman. As soon as the reins touched her, all danger miraculously passed, and she gave birth safely. 36

A man from Citta della Pieve, who was religious and God-fearing, had in his possession a cord which our holy father had worn around his waist. Since many men and women in that town were suffering from various forms of illness, he went to the homes of the sick and gave the patients water to drink in which he had dipped the cord. In this way many were cured. 37

Sick persons who ate bread touched by the man of God were quickly restored to health by divine power. 38

12.

Since the herald of Christ in his preaching brilliantly shone with these and many other miracles, people paid attention to what he said as if an angel of the Lord were speaking . 39

His extraordinary achievement in virtue, 40

his spirit ofprophecy , 35.

Major sources: III C 195; I C 68; minor source: Jul. 49; in Celano and Julian, Francis prays and makes the sign of the cross over the friar but the detail of the bread is not mentioned.

36. Major sources:

I C 63; III C 108; minor source: Jul.

51.

37.

Major source:

I C 64; minor source: Jul.

52.

38.

Cf.

I C 63; III C

19; Jul.

52.

39. Judges 2:4.

40.

Beginning with this, Bonaventure lists ten items which he proposes as testimonies of the significance of Francis's preaching. For Francis's achievement in virtue, cf.V-X,pp. 2 18-279.

41.

Apoc.

19:10; cf. XI, pp. 280290

ST. BONAVENTURE

the power of his miracles ,

his mission to preach conferred from heaven ,

the obedience paid him by creatures lacking reason , the powerful change of heart experienced

at the hearing of his words , his being instructed by the Holy Spirit

on a level beyond human teaching , his authorization to preach granted by the Supreme Pontiff who was guided by a revelation ,

the Rule, in which the manner of preaching is described,

confirmed by the same Vicar of Christ , and the marks of the Supreme King imprinted on his body like a seal— 49 these are like ten witnesses which testify without any doubt to the whole world that Francis, the herald of Christ, is worthy of veneration because of his mission, authoritative in his teaching, admirable for his holiness, and therefore he preached the Gospel of Christ as a true messenger of God.

42.

Cf. XII, 9-11, pp. 298-301.

43.

Cf. XII, 2, p. 294.

44.

Cf. XII, 3-6, pp. 294-297.

45.

Cf. XI, 6; XII, 7-8, pp. 284, 297-298.

46.

Cf. XI,

1-2; XII,

7, pp. 280-281, 297-298.

47.

Cf.

Ill, 8-10, pp. 203-206.

48.

Cf. IV, 11, pp. 216-217; cf. Regula II, 9; also Regula /, 16-17, 43-48.

49.

Cf. XIII, pp. 303-314.

CHAPTER THIRTEEN

HIS SACRED STIGMATA

1. The angelic man Francis had made it his habit never to relax in his pursuit of the good.

Rather, like the heavenly spirits on Jacob's ladder he either ascended to God

or descended to his neighbor.

For he had wisely learned so to divide the time given to him for merit that he expended part of it in working for his neighbor's benefit and devoted the other part to the peaceful ecstasy of contemplation.

Therefore when in his compassion he had worked for the salvation of others, he would then leave behind the restlessness of the crowds and seek out hidden places of quiet and solitude, where he could spend his time more freely with the Lord and cleanse himself of any dust that might have adhered to him from his involvement with men. 2

Two years before he gave his spirit back to heaven, after many and varied labors, he was led apart by divine providence to a high place 3 1. Gen. 28:12.

Major source:

I C 91.

Matt.

17:1; by employing the Latin words excelsum seorsum from the above text in Matthew, Bonaventure is making an allusion to Mt. Tabor and Jesus' transfiguration.

ST. BONAVENTURE

which is called Mount La Verna.

When according to his usual custom he had begun to fast there for forty days in honor of St. Michael the Archangel, 4 he experienced more abundantly than usual an overflow of the sweetness of heavenly contemplation, he burned with a stronger flame of heavenly desires, and he began to experience more fully the gifts of heavenly grace.

He was borne aloft not like one who out of curiosity searches into the supreme majesty only to he crushed by its glory, but like the faithful and prudent servant 5 searching out God's good pleasure, to which he desires with the greatest ardor to conform himself in every way. 6

2. Through divine inspiration he had learned that if he opened the book of the Gospel, Christ would reveal to him what God considered most acceptable in him and from him.

After praying with much devotion, he took the book of the Gospels from the altar and had his companion, a holy man dedicated to God, open it three times in the name of the Holy Trinity. When all three times the book was opened the Lord's passion always met his eyes, the man filled with God understood that just as he had imitated Christ in the actions of his life, so he should be conformed to him in the affliction and sorrow of his passion, before he wouldpass out of this world (John

13:1). And although his body was already weakened by the great austerity of his past life and his continual carrying of the 4.

Cf. IX, 3, p. 264.

Prov. 25:27; Matt. 24:45.

6. Minor sources:

I C 94; Jul. 61; cf.

I C 91, 92.

THE LIFE OF ST. FRANCIS

Lord's cross, he was in no way terrified but was inspired even more vigorously to endure martyrdom. His unquenchable fire of love for the good Jesus had been fanned into such a blaze of flames that many waters could not quench so powerful a love (Cant.

8:6-7).

3. By the Seraphic ardor of his desires, he was being borne aloft into God; and by his sweet compassion he was being transformed into him who chose to be crucified because of the excess ofhis love (Eph. 2:4). On a certain morning about the feast of the Exaltation of the Cross, 7 while Francis was praying on the mountainside, he saw a Seraph with six fiery and shining wings descend from the height of heaven. And when in swift flight the Seraph had reached a spot in the air near the man of God, there appeared between the wings the figure of a man crucified, with his hands and feet extended in the form of a cross and fastened to a cross. Two of the wings were lifted above his head, two were extended for flight and two covered his whole body. 8 When Francis saw this, he was overwhelmed and his heart was flooded with a mixture of joy and sorrow. He rejoiced because of the gracious way Christ looked upon him under the appearance of the Seraph, but the fact that he was fastened to a cross pierced his soul with a sword of compassionate sorrow (Luke 2:35). 9

He wondered exceedingly at the sight of so unfathomable a vision, realizing that the weakness of Christ's passion was in no way compatible with the immortality of the Seraph's spiritual nature. Eventually he understood by a revelation from the Lord that divine providence had shown him this vision so that,

September 14.

Cf. the vision of Isaiah (Isa. 6:1-13), where the Seraphim are described as follows: / saw the Lord seated on a high and lofty throne

, with the train of hisgarmentfilling the temple. Above him were stationed the Seraphim; each ofthem had six wings: with two they covered theirfaces , with two they covered theirfeet , and with two they hovered aloft. One called to the other: "Holy, holy, holy is the Lord of hosts! All the earth isfilled with hisglory!" (1-3). Cf. Bonaventure's treatment of Francis's vision in The Soul's Journey into God, prol., 2-3, pp. 54-55.

Major sources:

I C 94; III C 4; cf. Jul. 61.

ST. BONAVENTURE

as Christ's lover, he might learn in advance that he was to be totally transformed into the likeness of Christ crucified, not by the martyrdom of his flesh, but by the fire of his love consuming his soul. 10

As the vision disappeared, it left in his heart a marvelous ardor and imprinted on his body markings that were no less marvelous. Immediately the marks of nails began to appear in his hands and feet just as he had seen a little before in the figure of the man crucified. His hands and feet seemed to be pierced through the center by nails, with the heads of the nails appearing on the inner side of the hands and the upper side of the feet and their points on the opposite sides. The heads of the nails in his hands and his feet were round and black; their points were oblong and bent as if driven back with a hammer, and they emerged from the flesh and stuck out beyond it. Also his right side, as if pierced with a lance, was marked with a red wound from which his sacred blood often flowed, moistening his tunic and underwear. 11

4. When Christ's servant realized that he could not conceal from his intimate companions the stigmata that had been so visibly imprinted on his flesh, he feared to make public the Lord's secret (Tob. 12:7) and was thrown into an agony of doubt whether to tell what he had seen or to be silent about it. He called some of the friars and, speaking in general terms, presented his doubt to them and sought their advice. One of the friars, who was named Illuminato 12 and was illumined by grace, realized that Francis had had a miraculous vision because he seemed still completely dazed. He said to the holy man: "Brother, you should realize that at times divine secrets are revealed to you not for yourself alone but also for others.

10.

Bonaventure uses the term incendium mentis , literally the conflagration of his soul. The term incendium appears in the alternate title of Bonaventure's treatise on the three stages of the spiritual life: De triplici via seu Incendium amoris , On the Triple Way or The Fire of Love. On Francis's desire for martyrdom, cf. C. IX, 5-9, pp. 266-271.

11.

Major sources:

III C 4; I C 95; minor sources:

I C 94; Jul. 62.

12.

Cf. IX, 8 and XI, 3, pp. 269, 282.

THE LIFE OF ST. FRANCIS

You have every reason to fear that if you hide what you have received for the profit of many, you will be blamed for burying that talent " (Matt.

25:25). Although the holy man used to say on other occasions: "My secret is for myself ' (Isa. 24:16), he was moved by Illuminato's words and then with much fear recounted the vision in detail, adding that the one who had appeared to him had told him some things which he would never disclose to any man as long as he lived. We should believe, then, that those things he had been told by that sacred Seraph who had miraculously appeared to him on the cross were so secret that men are not permitted to speak of them

(2 Cor.

12:4). 13

5. When the true love of Christ

had transformed his lover into his image and the forty days were over that he had planned to spend in solitude, and the feast of St. Michael the Archangel had also arrived, 15 the angelic man Francis came down from the mountain

, bearing with him the image of the Crucified, which was depicted not on tablets of stone 11 or on panels of wood by the hands of a craftsman, but engraved in the members of his body by the finger of the living God . 18

Because it is good to keep hidden

the secret of the King , Francis, 13.

Cf. II C 135, 203; the incident of Brother Illuminato is not found in Celano or Julian.

14.

2 Cor.

3:18.

15.

September 29.

16.

Matt. 8:1; an allusion to Christ coming down the mountain after his transfiguration.

17.

Exod. 31:18; an allusion to Moses coming down the mountain with the tablets of the Law.

18.

Exod.

31:18; John 11:27.

19. Tob.

12:7.

aware that he had been given a royal secret, to the best of his powers kept the sacred stigmata hidden.

Since it is for God to reveal for his own glory the wonders which he has performed, the Lord himself, who had secretly imprinted those marks on Francis, publicly worked through them a number of miracles so that the miraculous though hidden power of the stigmata might be made manifest by the brightness of divine signs. 20

In the province of Rieti a very serious plague broke out and so cruelly took the lives of cattle and sheep that no remedy could be found. A certain God-fearing man was told in a vision at night to hurry to the hermitage of the friars and get the water in which God's servant Francis, who was staying there at that time, had washed his hands and feet and to sprinkle it on all the animals. He got up in the morning, came to the hermitage, secretly got the water from the companions of the holy man and sprinkled it on the sheep and cattle. Marvelous to say, the moment that water touched the animals, which were weak and lying on the ground, they immediately recovered their former vigor, stood up and, as if they had had nothing wrong with them, hurried off to pasture. Thus through the miraculous power of that water, which had touched his sacred wounds, the plague ceased and deadly disease fled from the flocks. 21

Before the holy man stayed on Mount La Verna, clouds would often form over the mountain, and violent hailstorms would devastate the crops.

But after his blessed 20. Minor source:

II C 135; cf.

II C 135-138;

I C 95-96.

21.

Major source III C 18.

vision the hail stopped permanently, to the amazement of the inhabitants, so that the unusually serene face of the sky proclaimed the extraordinary nature of his heavenly vision and the power of the stigmata that were imprinted on him there.

In wintertime because of his physical weakness and the rough roads Francis was once riding on a donkey belonging to a poor man. It happened that he spent the night at the base of an overhanging cliff to try to avoid the inconveniences of a snowfall and the darkness of night that prevented him from reaching his place of lodging. The saint heard his helper tossing and turning, grumbling and groaning, since, as he had only thin clothing, the biting cold would not let him sleep.

Francis, burning with the fire of divine love, stretched out his hand and touched him. A marvelous thing happened! At the touch of his sacred hand, which bore the burning coal of the Seraph

(Isa.

6:6-7), 22 immediately the cold fled altogether and the man felt great heat within and without, as if he had been hit by a fiery blast from the vent of a furnace. Comforted in mind and body, he slept until morning more soundly among the rocks and snow than he ever had in his own bed, as he used to say later.

Thus it is established by convincing evidence that these sacred marks were imprinted on him by the power of the One who purifies, illumines and inflames 23 through the action of the Seraphim.

With their miraculous power these sacred marks, in the external realm, restored health by purifying from a pestilence, produced serene skies, 22.

In the vision of Isaiah (referred to in n. 8, above, p. 305), a Seraph carries in his hand live coal from the altar and touches the prophet's mouth with it.

23. A reference to the three hierarchical acts presented by the Pseudo-Dionysius, De caelesti hierarchia.

III, 2; cf. n.

8, p. 90, and n.

20, p.

180.

ST. BONAVENTURE

and gave heat to the body.

After his death this was demonstrated by even more evident miracles as we will record in the proper place later. 24

Although he tried his best to hide the treasure found in the field (Matt.

13:44), he could not prevent at least some from seeing the stigmata in his hands and feet, although he always kept his hands covered and from that time on always wore shoes. A number of the friars saw them while he was still alive.

Although they were men of outstanding holiness and so completely trustworthy, nevertheless to remove all doubt they confirmed under oath, touching the holy Gospels, that this was so and that they had seen it. Also some of the cardinals saw them because of their close friendship with the holy man; and they inserted praises of the sacred stigmata in the hymns, antiphons and sequences which they composed in his honor, and thus by their words and writings gave testimony to the truth (John 5:3 3). 25 Even the Supreme Pontiff Lord Alexander, 26 in a sermon preached to the people at which many of the friars and I myself were present, affirmed that he had seen the sacred stigmata with his own eyes while the saint was still alive. More than fifty friars with the virgin Clare, who was most devoted to God, and her sisters, as well as innumerable laymen saw them after his death. Many of them kissed the stigmata out of devotion and touched them with their own hands to strengthen 24.

In his treatise on Francis's miracles, I, 2-6, which is not included in this present volume. The incident recorded in no.

is not found in Celano or Julian.

25. Gregory IX (Cardinal Hugolino) composed the hymn Proles de caelo , the response De paupertatis horreo , the antiphons Sancte Francisce propere and Plange turha paupercula , and the sequence Caput draconis ultimum\ Cardinal Thomas of Capua, the hymns Decus morum and In , the response Camis spicam , and the sequence , the antiphon Salve sancte Pater caelesti collegio Laetabundus Francisco ; Cardinal Rainerio Capoci of Viterbo, the hymn Plaude turba\ Cardinal

Stefano di Casa Nova, the antiphon Caelorum candor splenduit . Most of these were incorporated into the rhymed office composed by Julian of Speyer.

26.

Alexander IV, pope from 1254-1261, who made the same affirmation in his bulls:

Benigna operatio (October 19, 1255) and Quia longum esset (June 28, 1259).

THE LIFE OF ST. FRANCIS

their testimony, as we will describe in the proper place. 27

But the wound in his side he so cautiously concealed that as long as he was alive no one could see it except by stealth.

One friar who used to zealously take care of him induced him with a pious strategem to take off his tunic to shake it out.

Watching closely, he saw the wound, and he even quickly touched it with three of his fingers determining the size of the wound by both sight and touch. The friar who was his vicar at that time also managed to see it by a similar strategem. 28 A friar who was a companion of his, a man of marvelous simplicity, 29 when he was one day massaging Francis's shoulders that were weak from illness, put his hand under his hood and accidentally touched the sacred wound, causing him great pain. As a result, from that time on Francis always wore underclothes made so that they would reach up to his armpits to cover the wound on his side. Also the friars who washed these or shook out his tunic from time to time, since they found these stained with blood, were from this evident sign convinced without any doubt of the existence of the sacred wound, which after his death they along with many others contemplated and venerated with unveiledface (2 Cor.

3: 18). 30

9. Come now, knight of Christ, vigorously bear the arms of your unconquerable Leader!

Visibly shielded with these, you will overcome all adversaries.

Carry the standard of the Most High King, 30. and at its sight let all who fight in God's army be aroused to courage.

27.

Cf; XV, 3-5, p. 323. Major source: III C 5; minor source: II C 135-1 36; cf.

I C 95-96;

95-96; II C 135-138;

II C 214;

I C 116-117. Pope Alexander's sermon is not mentioned in Celano or Julian.

28.

Brother Elias; cf.

I C 95; II C 138.

29.

Rufino; cf.

I C 95.

Major sources:

II C 138;

I C 95; minor sources:

II C 136; III C 5; cf.

I C 102.

ST. BONAVENTURE

Carry the seal of Christ, the High Priest, by which your words and deeds will be rightly accepted by all as authentic and beyond reproach For now because of the brand-marks of the Lord Jesus which you carry in your body , no one should trouble you; 32 rather every servant of Christ should show them deep devotion.

Now through these most certain signs (corroborated not by the sufficient testimony

of two or three witnesses , but by the superabundant testimony of a whole multitude) God's testimony about you and through you

has been made overwhelmingly credible , removing completely from unbelievers the veil of excuse, while these signs confirm believers in faith, raise them aloft with confident hope and set them ablaze with the fire of charity.

10. Now is fulfilled

the first vision which you saw , namely, that you would be a captain in the army of Christ and bear the arms of heaven emblazoned with the sign of the cross. 36

Now is fulfilled the vision of the Crucified 31.

Titus 2:8.

32.

Gal. 6:17.

33.

Deut.

19:15.

34.

Ps. 92:5.

35.

Dan. 9:24; 4:6.

36.

Cf.

I, 3, p.

187.

THE LIFE OF ST. FRANCIS

at the beginning of your conversion which pierced your soul with a sword of compassionate sorrow . 37

Now the voice that came from the cross as iffrom the lofty throne and secret mercy-seat 38 of Christ, as you have confirmed with your sacred words, is believed as undoubtedly true . 39

Now is fulfilled the vision of the cross, in the course of your conversion, which Brother Silvester saw marvelously coming from your mouth ;

and the vision which the holy Pacificus saw, of the swords piercing your body

in the form of a cross ; and the sight of you lifted up in the air in the form of a cross, which the angelic man Monaldus saw when the holy Anthony was preaching on the inscription on the cross— 42 all of these we now firmly believe were not imaginary visions but revelations from heaven.

Now, finally toward the end of your life you were shown at the same time the sublime vision of the Seraph and the humble figure of the Crucified, inwardly inflaming you and outwardly marking you

37.

Cf.

I, 5, p.

189; Luke 2:35.

38. Num. 7:89.

39.

Cf.

II, 1, p.

191.

40.

Cf.

Ill, 5, pp. 201-202.

41.

Cf. IV, 9, p. 214.

42.

Cf. IV, 10, p. 215.

ST. BONAVENTURE

as the second Angel, ascending from the rising of the sun and bearing upon you the sign of the living God . 43

This vision confirms the previous ones and receives from them the testimony of truth. 44

Behold these seven visions of the cross of Christ, miraculously shown and manifested to you or about you at different stages of your life.

The first six were like steps leading to the seventh in which you have found your final rest . 45

The cross of Christ given to you and by you accepted at the beginning of your conversion and which from then on you carried continuously in the course of your most upright life, giving an example to others, shows that you have finally reached the summit of Gospel perfection with such clear certitude that no truly devout person can reject this proof of Christian wisdom ploughed into the dust of your flesh.

No truly believing person can attack it, no truly humble person can make little of it, since it is truly the work of God and worthy of complete acceptance . 46

43. Apoc.

7:2; cf. prol., 1, p.

181.

44. John 5:33-34.

45. Note the similarity with the seven stages oiThe Soul'sJourney into God , prol.,

3; I, 1-7; VII, 1, pp.

54, 59-63, 110-111.

46.

1 Tim.

1:15, 4:9. Major source: III C 2-3; Celano lists Francis's visions of the cross, but without the rhetorical structure and spirited interpretation supplied by Bonaventure.

CHAPTER FOURTEEN

HIS PATIENCE

AND

HIS PASSING IN DEATH

1. Now fixed with Christ to the cross,

in both body and spirit, Francis not only burned with a Seraphic love of God but also thirsted 2 with Christ crucified for the salvation of men.

Since he could not walk because of the nails protruding from his feet, he had his half-dead body carried through the towns and villages to arouse others to carry the cross of Christ

(Luke 9:23). He used to say to the friars: "Let us begin, brothers, to serve the Lord our God, for up to now we have hardly progressed." He was ablaze with a great desire to return to the humility he practiced at the beginning; to nurse the lepers as he did at the outset and to treat like a slave once more his body that was already in a state of collapse from his work. With Christ as his leader, he proposed to do great things; and although his limbs were failing, he bravely and fervently hoped to conquer the enemy in a new combat. Laziness and idleness have no place where the goad of love never ceases to drive a person to greater things. His body was so much in harmony with his spirit and so ready to obey it that when he strove to attain complete holiness, his body not only did not resist, but even tried to run ahead. 3

Gal. 2:19.

2. John 19:28.

Major source:

I C 103; minor sources:

I C 98; Jul. 64, 67;

II C 209;

I C 97.

ST. BONAVENTURE

In order that his merits might increase— for these are brought to perfection in patient suffering 4— the man of God began to suffer from various illnesses, so seriously that scarcely any part of his body remained free from intense pain and suffering. Through varied, prolonged and continual illness he was brought to the point where hisflesh was already wasted away , as if nothing but skin clung to his bones (Job 19:20; Lam. 4:8). But when he was tortured by harsh bodily suffering, he called his trials not by the name of torments but sisters. 5

Once when he was suffering more intensely than usual, a certain friar in his simplicity told him: "Brother, pray to the Lord

(Ecclus.

38:9) that he treat you more mildly, for he seems to have laid his hand on you more heavily than he should" (Ps.

3 1:4; 2 Cor.

1:8). At these words, the holy man wailed and cried out:

"If I did not know your simplicity and sincerity, then I would from now on shrink from your company because you dared to call into judgment God's judgments upon me." Even though he was completely worn out by his prolonged and serious illness, he threw himself on the ground, bruising his weakened bones in the hard fall. Kissing the ground, he said: "/ thank you. Lord

God (Luke 18:11), for all these sufferings; and I ask you, my Lord, to increase them a hundredfold if it pleases you, for it will be most acceptable to me. Afflict me with suffering and do not spare me (Job 6:10), since to do your will is an overflowing consolation for me." So it seemed to the friars as if they were seeing another Job, whose vigor of soul increased with the increase of his bodily weariness. 6 He knew long in advance the time of his death, and as the day of his passing grew near, he told the friars that he should soon lay aside the tent of his body (2

Pet.

1:14), as it had been revealed to him by Christ. 7

Cf. James 1:4.

5. Minor sources:

I C 105, 107;

II C 212.

Cf. Job9:lff.

7. Minor sources: II C 212-213; cf.

I C 107. The incident of the simple friar's observation is not found in Celano or Julian.

THE LIFE OF ST. FRANCIS

For two years after the imprinting of the sacred stigmata— that is, in the twentieth year of his conversion— under the many blows of agonizing illness he was squared like a stone to be fitted into the construction of the heavenly Jerusalem 8 and like a work of wrought metal he was brought to perfection by the hammer of many tribulations. Then he asked to be carried to St. Mary of the Portiuncula so that he might yield up the spirit of life (Gen. 6:17) where he had received the spirit ofgrace (Heb.

10:29). When he had been brought there, in that last illness that was being concluded in a state of complete weakness, he wished to show by the example of Truth itself that he had nothing in common with the world. And so, in fervor of spirit, he threw himself totally naked on the naked ground so that in that final hour of death, when the enemy could still attack him violently, he would struggle naked with a naked enemy. 9 Lying like this on the ground stripped of his garments of sackcloth, he lifted his face to heaven in his accustomed way and gave his whole attention to its glory, covering the wound in his right side with his left hand lest it be seen.

And he said to his friars: "/ have done my duty (3 Kings 19:20); may Christ teach you (Eph. 4:21) yours." 10

Pierced with the spear of compassion, the companions of the saint wept bitterly. The one among them whom the man of God used to call his guardian, 11 knowing his wish through divine inspiration, hurriedly arose, took a tunic along with a cord and underclothes, and offered them to the little poor man of Christ, saying: "I am lending these to you as to a beggar, and you are to accept them under the command of obedience." The holy man was happy at this and rejoiced in the gladness of his heart because he saw that he had been faithful to his Lady 8. An allusion to the hymn in the breviary Urbs Jerusalem beata for the feast of the dedication of a church.

9. That is, free from the encumbrances of earthly attachments; cf. Gregory the Great,

Homiliae in evangelia, horn.

32, no.

10.

Major source:

II C 214; minor sources:

I C 109, 108, 106; Jul. 69; cf.

I C 88.

11.

Cf. n. 9, p. 232.

ST. BONAVENTURE

Poverty up to the end. Raising his hands to heaven, he glorified his Christ because he was going to him, free and unburdened by anything. He had done all this out of his zeal for poverty, for he did not even want to have a habit unless it were lent to him by another.

In all things he wished to be conformed to Christ crucified, who hung on the cross poor, suffering and naked.

Therefore at the beginning of his conversion, he stood naked before the bishop, 12 and at the end of his life, naked he wished to go out of this world.

He enjoined the friars assisting him, under obedience and charity, that when they saw he was dead, they should allow his body to lie naked on the ground for the length of time it takes to walk a leisurely mile.

O, he was truly the most Christian of men, for he strove to conform himself to Christ and to imitate him perfectly— while living to imitate Christ living, dying to imitate Christ dying, and after death to imitate Christ after death— and he merited to be honored with the imprint of Christ's likeness! 13

5. When the hour of his passing was approaching, he had all the friars who were there called to him and, consoling them for his death with words of comfort, he exhorted them with 12.

Cf.

II, 4, pp.

193-194.

13.

Major source:

II C 215-217.

THE LIFE OF ST. FRANCIS

fatherly affection to love God. He long continued speaking about practicing poverty and patience and about keeping the faith of the Holy Roman Church, and he recommended the Gospel to them before any other rule of life. While all the friars were sitting around him, he extended his hands over them, crossing his arms in the form of a cross— for he always loved this sign 14— and he blessed all the friars, both present and absent, in the name and power of Christ crucified. Then he added: "Fare well, all my sons, in the fear of the Lord; remain in it always! Temptation and tribulation are coming in the near future, but happy are they who will persevere in what they have begun.

I am hastening to God, to whose grace I commend you all." When he finished this gentle admonition, the man beloved of God ordered the book of the Gospels to be brought to him and asked that the Gospel according to John be read to him from the place that begins: Before the feast of Passover (John

13:1). He himself, insofar as he was able, broke out with this psalm: I have cried to the Lord with my voice

, with my voice I have implored the Lord (Ps.

141:2); and he finished it to the end: The just will await me until you have rewarded me (Ps.

141:8). 15

6. At last, when all of God's mysteries were fulfilled in him and his most holy soul was freed from his body to be absorbed in the abyss of the divine light, the blessed man fell asleep in the Lord (Acts 7 :60). One of his brothers and disciples saw his blessed soul under the appearance of a radiant star being carried aloft on a shining cloud over many waters (Apoc.

14:14; Ps. 28:3) on a direct path into heaven.

It shone with the brightness of sublime sanctity and was full of the abundance of heavenly wisdom and grace by which the holy man had merited to enter the place of light and peace where forever he rests with Christ.

At that time the minister of the friars in Terra di Lavoro 14.

Cf. XII, 9-10; XIII,

10, pp. 299-300, 312-314.

15.

Major source:

II C 216-217; minor source:

I C 108-109.

ST. BONAVENTURE

was Brother Augustine, a holy and upright man, who was near death and had already for a long time lost his power of speech.

Suddenly he cried out in the hearing of those who were standing about: "Wait for me, Father, wait for me.

Wait, I am coming with you!" Amazed, the friars asked to whom he was speaking so boldly. He replied: "Don't you see our father Francis on his way to heaven?" And at once his holy soul left his body and followed his most holy father.

The bishop of Assisi was gone at that time on a pilgrimage to the shrine of St. Michael on Monte Gargano. Blessed Francis appeared to him on the night of his passing and said: "Behold, I leave the world and go to heaven" (John 16:28). Rising in the morning, the bishop told his companions what he had seen, and returning to Assisi, he carefully inquired and found out with certainty that the blessed father had departed this world at the very hour when he appeared to him in this vision.

Larks are birds that love the light and dread the twilight darkness.

But at the hour of the holy man's passing, although it was twilight and night was to follow, they came in a great flock over the roof of the house and, whirling around for a long time with unusual joy, gave clear and evident testimony 16 of the glory of the saint, who so often had invited them to praise God. 17

16. John 1:7.

17.

Major sources:

I C 110; II C 218, 220; III C 32; minor source: Jul. 70. Cf. II C 217a.

CHAPTER FIFTEEN

HIS CANONIZATION

AND

THE SOLEMN TRANSFERAL OF HIS BODY

Francis, the servant and friend of the Most High, the founder and leader of the Order of Friars Minor, the practitioner of poverty, the model of penance, the herald of truth, the mirror of holiness and the exemplar of all Gospel perfection, foreordained by grace from heaven, in an ordered progression from the lowest level reached the very heights.

This remarkable man— rich in poverty, exalted in humility, full of life in the midst of mortification, wise in simplicity, outstanding for the excellence of the total conduct of his life— this remarkable man God made remarkably renowned in his life and incomparably more renowned in his death.

When this blessed man traveled away from this world, his sacred spirit, as it entered his home of eternity ,* was glorified by a full draught from the fountain of life

Eccles.

12:5.

Ps.

35:10.

ST. BONAVENTURE

and left certain signs offuture glory 3 imprinted on his body, so that his most holy flesh, which had been crucified along with its passions 4

and transformed into a new creature , might bear the image of Christ's passion by a singular privilege and prefigure the resurrection by this unprecedented miracle. 6

In his blessed hands and feet could be seen the nails that had been miraculously formed out of his flesh by divine power. They were so embedded in the flesh that when they were pressed on one side, they immediately stuck out the other, as if they were continuous hardened sinews. Also the wound in his side could be clearly seen, which was not inflicted on his body nor produced by human means; it was like the wound in the Savior's side, 7 which brought forth in our Redeemer the mystery of the redemption and regeneration of the human race. The nails were black like iron; the wound in his side was red, and because it was drawn into a kind of circle by the contraction of the flesh looked like a most beautiful rose.

The rest of his skin, which before was inclined to be dark both naturally and from his illness, now shone with a dazzling whiteness, prefiguring the beauty of that glorious second stole. 8

His limbs were so supple and soft to the touch that they seemed to have regained the tenderness of childhood and 3. Rom.

8:18.

Gal.

5:24.

2 Cor.

5:17.

6. Minor sources:

I C 95; II C 26, 161; I C 114, 112.

Cf. John 19:34.

8. That is, the glory of the body in heaven. Cf. Ecclus. 6:32; Apoc. 7:9; and The Tree of Life , 44, n. 16, p. 168. Cf. XIII, 3, 8, pp. 306, 311. Major sources: III C 5; I C

1 12; minor sources:

IC 1 13; Jul. 71.

THE LIFE OF ST. FRANCIS

to be adorned with clear signs of his innocence. The nails appeared black against his shining skin, and the wound in his side was red like a rose in springtime (Ecclus. 50:8) so that it is no wonder the onlookers were amazed and overjoyed at the sight of such varied and miraculous beauty. His sons were weeping at the loss of so lovable a father but were filled with no little joy with they kissed on his body the seal-marks of the supreme King. This unprecedented miracle turned their grief into joy and transported into amazement their attempts at comprehending it. So unique and so remarkable was the sight to all who observed it that it confirmed their faith and incited their love.

It was a matter of amazement to those who heard of it and aroused their desire to see it. 9

4. When the people heard of the passing of our blessed father and news of the miracle had spread, they hurried to the place to see with their own eyes so that they could dispel all doubt and add joy to their love. A great number of the citizens of Assisi were admitted to see the sacred stigmata with their own eyes and to kiss them with their lips. One of them, a knight who was educated and prudent, Jerome by name, a distinguished and famous man, had doubts about these sacred signs and was unbelieving like Thomas (John 20:24ff.).

Fervently and boldly, in the presence of the friars and the citizens, he did not hesitate to move the nails and to touch with his hands the saint's hands, feet and side. While he was examining with his hands these authentic signs of Christ's wounds, he completely healed the wound of doubt in his own heart and the hearts of others. As a result, later along with others he became a firm witness to this truth which he had come to know with such certainty; and he swore to it on the Gospel. 10

Major sources:

I C 112-113; minor source: Jul. 71; cf.

I C 118, 114.

10.

Cf. XIII, 8, pp. 310-311. Major source:

I C 113. For this interpretation of the doubt of the knight Jerome, cf. Gregory the Great's treatment of the doubt of Thomas: Homiliae in Evangelia II, horn.

29, no.

1 The incident of Jerome is not found in Celano or Julian.

ST. BONAVENTURE

His brothers and sons who had been summoned to their father's passing, along with a great number of people spent that night, in which the blessed confessor of Christ departed, singing the divine praises in such a way that it seemed to be a vigil of angels and not a wake for the dead. In the morning (John 21:4), the crowds that had assembled took branches from the trees (John 12:13; Matt. 21:8) and with a blaze of many candles carried his sacred body to the town of Assisi, singing hymns and canticles.

As they passed the church of San Damiano, where the noble virgin Clare, who is now glorious in heaven, lived at that time cloistered with her nuns, they stopped there for a short while so that those holy nuns could see and kiss his sacred body, adorned with its heavenly pearls. When they arrived at the city with great rejoicing, they reverently placed in the church of St.

George the precious treasure they were carrying.

It was there that he had gone to school as a little boy and there that he first preached and there, finally, that he found his first place of rest. 11

6. Our venerable father left the shipwreck of this world in the year of the Lord's Incarnation 1226, on Saturday evening,

October 3, and was buried on Sunday.

Immediately the holy man began to reflect the light radiating from the face of God and to sparkle with many great miracles so that the sublimity of his holiness which, while he was still in the flesh, had been known to the world as a guide for conduct through examples of perfect righteousness, now that he is reigning with Christ 12 was approved from heaven 11.

Major source:

I C 116; minor sources:

I C 117, 1 18; Jul.

72.

12. Apoc.

20:4.

THE LIFE OF ST. FRANCIS

as a confirmation of faith through miracles performed by the divine power.

In different parts of the world, his glorious miracles and the abundant blessings obtained through him inflamed many to devotion to Christ and incited them to reverence for his saint.

The wonderful things 13 which God was working through his servant Francis— acclaimed by word of mouth and testified to by facts— came to the ears of the Supreme Pontiff, Gregory IX. 14

7. That shepherd of the Church was fully convinced of Francis's remarkable holiness, not only from the miracles he heard of after the saint's death, but also from his own experience during his life, having seen with his own eyes and touched with his own hands; consequently he had no doubt that Francis was glorified in heaven by the Lord. In order to act in conformity with Christ, whose vicar he was, after prayerful consideration he decided to glorify him on earth by proclaiming him worthy of all veneration. In order to certify to the whole world the glorification of this most holy man, he had the known miracles recorded and attested to by appropriate witness.

These he submitted to the examination of those cardinals who seemed less favorable to his cause. This material was examined carefully and approved by all. With the unanimous advice and assent of his confreres 15 and of all the prelates who were then in the curia, he decreed that Francis should be canonized. He

13.

Ps. 70:19.

14.

Cardinal Hugolino, who became pope in 1227; cf. VI, 5, n.

16, p. 233. Major source:

Jul. 73; minor sources:

1 C 88, 120-121.

15. That is, the cardinals.

ST. BONAVENTURE

came personally to Assisi in the year of the Lord's Incarnation 1228 on Sunday, July 16, and inscribed our blessed father in the catalog of the saints, in a great and solemn ceremony that would be too long to describe. 16

In the year of Our Lord 1230, when the friars had assembled for a general chapter at Assisi, Francis's body, which had been so dedicated to God, was solemnly transferred on May 25 to the basilica constructed in his honor.

While that sacred treasure was being carried, marked with the seal of the Most High King, he whose image Francis bore deigned to perform many miracles so that through his saving fragrance the faithful in their love might be drawn to run after Christ. 17

It was truly appropriate that he who was pleasing to God and beloved by him in his life; who, like Enoch, 18 had been borne into paradise by the grace of contemplation and carried off to heaven

like Elijah in a fiery chariot ; now that his soul is blossoming in eternal springtime among the heavenly flowers 20 it was, indeed, truly appropriate that his blessed bones too should sprout with fragrant miracles in their own place of rest . 21

16.

Major source: Jul.

74; minor sources:

I C 124, 126; cf.

I C 121-126.

17.

Cant.

1:3.

18. Gen. 5:24.

19.

4 Kings 2:11.

20.

Ecclus.

50:8.

21.

Ibid.

46:14. Minor source: Jul. 75-76.

THE LIFE OF ST. FRANCIS

9. Just as that blessed man shone in his life with the marvelous signs of virtue, so from the day of his passing to the present, in different parts of the world, he radiated forth with outstanding miracles through the divine power that glorified him.

For the blind and the deaf, the mute and the crippled, paralytics and those suffering from dropsy, lepers and those possessed by devils, the shipwrecked and the captives— all these were given relief through his merits.

For every disease, every need, every danger, he offered a remedy.

Many dead, even, were miraculously brought back to life through him.

Thus the magnificence of the power of the Most High doing wonders for his saint 22 shines forth to the faithful.

To him be honor and glory for endless ages of ages. 23

Amen.

Here Ends The Life of Blessed Francis 22.

Ps. 4:4.

23. Major source: Jul.

76.

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Critical Texts Bonaventure, Saint. Doctoris Seraphici S. Bonaventurae opera omnia

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Quaracchi: Collegium S. Bonaventurae, 1882-1902.

Legenda maior, in Analecta Franciscana. Vol. X: Legendae S.

Francisci Assisiensis saeculis XIII et XIV conscriptae.

Ad codicum fidem recensitae a patribus collegii, editae a patribus Collegii S. Bonaventurae, adiuvantibus aliis eruditis viris. Quaracchi: Collegium S. Bonaventurae, 1926-1946, pp. 555-652.

Collationes in Hexaemeron et Bonaventuriana quaedam selecta.

Ad fidem codicum mss. edita a F.M. Delorme, O.F.M.

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Sancti Bonaventurae sermones dominicales.

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Collegio S.

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Francis of Assisi, Saint. Die Opuscula des HI.

Franziskus von Assisi: Neue textkritische Edition.

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1850-1973). Cura Jacques Guy Bougerol, O.F.M.

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Brady, O.F.M.

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493-607. Also in St.

Francis of , English Omnibus of the Assisi: Writings and Early Biographies Sources for the Life of St.

Francis.

Edited by Marion A.

Habig, O.F.M. Chicago: Franciscan Herald Press, 1973, pp.

1667-1760.

Lexicon Lexique saint Bonaventure. Published under the direction of Jacques Guy Bougerol, O.F.M.

Paris:

Editions Franciscaines, 1969.

English Translations Saint Bonaventura: The Mind's Road to God. Translated with an introduction by George Boas.

Indianapolis:

Library of Liberal Arts, 1953.

Works of Saint Bonaventure.

Vol.

I: De Reductione artium ad theologiam.

Translated with a commentary and introduction by Sr. Emma Therese Healy.

Saint Bonaventure, N.Y.: The Franciscan Institute, 1955.

Works of Saint Bonaventure. Vol.

II: Itinerarium mentis in Deum.

With an introduction, translation and commentary by Philotheus Boehner, O.F.M.

Saint Bonaventure^ N.Y.:

The Franciscan Institute, 1956.

The Works of Bonaventure, 5 vols. Translated by Jose de Vinck.

Paterson, N.J.:

St. Anthony Guild Press, 1960-1970.

Major and Minor Life of St. Francis , with excerptsfrom other works by St. Bonaventure. Translated by Benen Fahy, O.F.M. In St. Francis of Assisi:

Writings and Early Biographies , English Omnibus of the Sources for the Life of St.

Francis.

Edited by Marion A. Habig, O.F.M.

Chicago: Franciscan Herald Press, 1973, pp. 627-851.

What Manner of Man? Sermons on Christ by St.

Bonaventure.

Translated with introduction and commentary by Zachary Hayes, O.F.M.

Chicago:

Franciscan Herald Press, 1974.

Rooted in Faith: Homilies to a Contemporary World by St. Bonaventure. Translated with an introductory essay by Marigwen

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Studies The most important collection of recent studies is to be found in vols.

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Translated by Angelus Gambatese, O.F.M. Notre Dame: University of Notre Dame Press, 1964.

Bissen, Jean-Marie, O.F.M.

Lexemplarisme divin selon saint Bonaventure.

Paris: Vrin, 1929.

Boehner, Philotheus, O.F.M. Works of Saint Bonaventure.

Vol.

II. Itinerarium mentis in Deum. With an introduction, translation and commentary. Saint Bonaventure, N.Y.: Franciscan Institute,

1956.

Bonnefoy, Jean Francois, O.F.M. Le Saint Esprit et ses dons selon saint Bonaventure.

Paris: Vrin, 1929.

Une somme bonaventurienne de theologie mystique : Le "De Triplici Via Paris: Vrin, 1949.

Bougerol, Jacques Guy, O.F.M.

Introduction to the Works of Bonaventure . Translated by Jose de Vinck. Paterson, N.J.:

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Saint Bonaventure: un maitre de sagesse.

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Gilson, Etienne. The Philosophy of St. Bonaventure.

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St. Anthony Guild Press, 1965.

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Trinitate in creaturis refulgente doctrina S. Bonaventurae. Rome: Herder, 1955.

INDEX TO

PREFACE AND INTRODUCTION

Abate, Giuseppe, 2.

Adam, 5, 32.

Alan of Lille, 32.

Alexander IV, 7, 40.

Alexander of Hales, 5.

Alpha, 32.

Anselm, xvi, 2, 25, 29.

17, 18; cross of, xiv, 14, 17; crucified, xiv, xv, xvi, xvii, 18, 19, 21, 22, 35; humanity of, 1, 13, 14, 15, 22, 32, 33, 34, 35, 37; hypostatic union of, 13, 14, 18, 33; imitation of, xv, xvi, xvii, 14, 15, 19, 34, 36; life of, 10, 12, 14, 17; as mediator, 34; mystery of, Aristotle, 11, 21.

Armstrong, Regis J., 43.

14, 34; passion of, xv, 1, 14, 19, 34, 35, 36, 45; resurrection of, Assisi, 3, 5, 6.

Augustine, 2, 20, 21, 24, 29, 31.

Averroes, 11.

Bagnoregio, 2, 3, 4.

Being, 18, 21, 32, 33.

Bernard of Bessa,

Bernard of Clairvaux, xvii, 2.

Bethlehem, 35.

35, 45; and soul, 13, 32; suffering of, 36; transfiguration, 45.

Christology, 13, 14, 17, 22.

Church, 6, 8, 17.

Clare, xvii, 40.

Coincidence of opposites, 17, 18, 22, 32, 33, 35, 44.

Compassion, 39; for Christ, 34.

Contemplation, xvii, 33.

Cousins, Ewert H., xiii, 18.

Creation, 17, 46; book of, 14, 30; and Christ, 17; doctrine of, 16; meditation on, 29, 30; reflecting God, 13, 23, 24, 25, 26, 27, 29, Bible, 2.

Bigaroni, Marino, 3.

Bonaventure, and Franciscans, 1, 2, 3, 4, 5, 6, 7, 19; life of, 2-8, 19; and Spirit, xiii; spirituality of, 1, 10, 11, 12, 13, 15, 16, 18, 22, 42; titles of, xiii; translation of, 46-48; vision of, 24, 26; works 30; sacramentality of, 13, 15; and Trinity, 33.

Dante, 2.

Desbonnets, Theophile, 37, 47. de Vinek, Jose, 16, 25.

Dionysius, Pseudo, xvii, 1, 2, 16, of, 8-16.

Bonaventure, Pseudo, 12.

Boehner, Philotheus, 21.

Bougerol, Jacques Guy, 2, 4, 9.

Brady, Ignatius, 2, 9.

Brooke, Rosalind, 7, 41, 42.

Calvary, 13.

20, 25, 29, 34.

Douie, Decima, 6.

Duns Scotus, 5.

Canticle of Brother Sun , 32; commentary on, 29-30; text, Elijah, 45.

Esser, Kajetan, 27.

Eudes Rigaud, 5.

Eugene, Christian, 5.

Emanations, 33.

Exemplarism, doctrine of, 24, 25.

Father, fecundity of, 24, 25, 27; 27-28.

Chapters, of the Mats, 3; of Narbonne, xiv, 10, 37; of Paris, 40, 41; of Pisa, 40; of the Portiuncula, 39; of Rome, 7.

Christ, 6; cf. Savior; centrality of,

Holy Spirit, age of, 6, 7; fecundity power of, 29; reflections of, 30; return to, xvii, 34; and Trinity, of, 27; gift of, xvi; reflections of, 30, 31; and Trinity, 25, 33.

Ignatius of Loyola, 37.

Illumination, 32, 43, 44, 45.

Illuminato, 39.

Image, 25, 27, 31, 32; fallen, 32; of God, 21, 31, 32.

Incarnation, 13.

Innocent III, 3.

25, 33.

Fidanza, John di, 4.

Francis, cf. Stigmata; biographies of, 8, 9, 10, 13, 15, 16, 17, 22, 37, 38, 40, 41, 42; and Bonaventure, xiv, xv, 3, 4, 39; and Holy Spirit, xv, xvi; spirituality of, 1, 6, 7, 13, 14, Intellect, 30, 31, 32.

15, 17, 18, 19, 20, 21, 23, 24, Islam, 1, 44.

Joachim of Fiore, 6, 7.

John of La Rochelle, 5.

John of Parma, 7, 19.

John of St. Paul, 39.

John the Baptist, 45.

Journey, of Francis, xiv; spiritual, 27, 42; vision of, xvii, 10, 18, 19, 20, 22, 33.

Franchi, Antonio, 8.

Franciscan Order, and 13, Bonaventure, 1, 5, 10, 19, 38; growth, 2, 3, 7; intellectual tradition of, 5, 6, 7; rule of, 3; 14, 15, 17, 20, 21, 22, 35; stages spirituality of, 1, 6, 7, 11, 12, 14, 15, 22, 26, 36, 46.

Gerard of Abbeville, 11.

Gerlach, P., 12.

Gerson, John, xiii. of, 19, 23, 30, 32, 33.

Judaism, 1.

Julian of Speyer, 38, 39, 40.

La Verna, Mount of, xiv, xvii, 10, Giles, 39.

God, ascent to, xiii, xvii, 13, 17, 12, 18, 19, 39, 40, 45.

Leo, xvii, 39.

20, 21, 23, 24, 25, 30; as Being, Light, 30, 31, 32.

18, 21, 32, 33; dynamism of, 26; fecundity of, 46; as First Little, A.G., 41.

Love, for the Crucified, xiv, xvi, Principle, 30, 33; as the Good, 22 .

Lyons, II Council of, 8.

Meditation, xiii, xvii, 20, 24, 30, 20, 24, 25, 32; goodness of, 29; image of, 21, 31, 32, 34; knowledge of, 23, 26; and man, 31, 32, 35, 37.

Masseo, 39.

Mats, Chapter of, 3.

Memory, 30, 31.

Mercy Seat, 7.

Michelangelo, 14.

34; plan of, xiii; praise to, 27, 28, 29, 30; presence of, 13, 31; reflections of, 13, 17, 20, 24, 26, 27, 29; as Source, 24; union with, 35.

The Good, xiii, 18, 20, 24, 25, 31, Miracles, 16, 38, 39, 44.

Mirror, reflecting God, 13, 23, 24, 32, 33.

Grace, xvi, 17, 20, 23, 27.

Greccio, 35.

Gregory IX, 3.

Gregory X, 8, 11.

Holy Land, 2 1 Holy of holies, 17.

30.

Moorman, J.R.H., 7, 41, 42.

Morico, Fra, 39.

Mount Tabor, 45.

Mysticism, and Christ, xiii, 13, 14, 15, 21, 22, 35, 37; ecstasy, 20,36.

Son, as Exemplar, 26; reflections Narbonne, Chapter of, xiv, 10, 37.

Neoplatonism, 33.

New Testament, 17, 35.

Old Testament, 17, 35.

Omega, 32. of, 31; and Trinity, 25, 27, 33.

Soul, ascent of, 24, 25; book of, 14; and Christ, 13, 35; fallen, 31; goodness in, 31; as image, 31; journey of, 20, 22; nature of, 21, Paris, Chapter of, 40, 41; 23; as mirror, 13; senses of, 32.

University of, 1, 4, 5, 6, 7, 9, Spirituality, of Bonaventure, 1, 2, 10 ,

Pacificus, Brother, 5.

10, 11, 12, 13, 15, 16, 18, 22, Papini, Francesco P., 12.

27, 42, 46; Franciscan, 1, 6, 7, Perfection, xvi, 40, 43, 44.

Payne, Richard, 47.

Peter Lombard, 6.

11, 12, 13, 14, 15, 22, 26, 34, 35, 42, 46; Greek, 1, 24; of Middle Ages, 1, 2, 12, 14, 16, Philip, 34.

20, 21, 34, 42, 46.

Spirituals, 6, 7.

Stigmata, xv, 3, 14, 18, 35, 40, 44, Pisa, 40.

Poor Clares, xvii, 41.

Portiuncula, 3; Chapter of, 39.

Power, of Father, 29; of God, 29.

Purgation, 43, 44, 45.

Quaracchi, 8, 9.

Quinn, John, 2,7.

Redemption, 13, 17.

Reeves, Marjorie, 7.

Richard of St. Victor, 2.

45.

Sylvester, 39, 40.

Symbolism 44; Biblical, 2; in Bonaventure, 11 , 20, 21 , 47.

Tabernacle, 17.

Thomas Aquinas, 1, 2, 20.

Thomas of Celano, xiv, xvii, 38, 39, 40, 41, 42.

Ritello, Maria di, 4.

Rufino, 39.

Trinity, attributes of, 24; contemplation of, 33; doctrine of, 1, 14, 16, 24, 25; fecundity of, Sabatier, xv, 41.

Salimbene, 7.

25, 26, 27; and the Good, xiii, 18; and man, xvii; processions of, Salvation, history of, 17; and Lord, xiv; of man, 34.

Saint-Denis, 5.

Saint-Nazaire, xvii.

San Damiano, 3.

San Rufino, 39.

Saracens, 39.

Savior, freeing by, 34; suffering of, 33; reflections of, 24, 27, 30.

Truth, Eternal, 31, 32; in God, 31; and intellect, 31; and Son, 31.

Ubertino di Casale, 12.

Vestiges, 24, 26, 27, 30.

Victorines, xvii.

Virtues, 14, 15, 43, 44, 45; of Christ, 14, 34, 35, 36; of Francis, 14, 35.

Scripture, 48; book of, 14.

Seraph, xvii, 10, 13, 18, 19, 20, 22, xvi, 39.

Vorreux, Damien, 37, 47.

Will, and Holy Spirit, 31.

William of Middleton, 5.

William of Saint-Amour, 6.

Wisdom, xiv, 29.

Word, 25.

23, 34, 35.

Siena, 39.

Sin, 17, 34.

Sixtus IV, 3, 5, 8.

Sixtus V, 8.

INDEX Aristotle, 70, 96, 98.

Abel, 127.

Arles, Chapter of, 215, 289.

Ascension, 121.

Acts, 1:1, 133; 1:9, 162; 1:9-11, 162; 1:14, 163; 1:15, 163; 2:1, Assisi, 185, 186, 188, 192, 196, 163; 2:4, 163; 2:11, 209; 2:17, 201, 208, 209, 213, 230, 246, 179; 3:7, 299; 3:8, 299; 4:12, 173; 4:13, 290; 6:10, 298; 7:60, 319; 276, 287, 294, 320, 323, 324; Chapter of, 326.

9:6, 189; 10:44, 284; 13:9, 290; Austerity, cf. Flesh; of Francis, 20:28, 191.

Adam, 88, 122, 151.

Alan of Lille, 100.

Alexander IV, 310, 311.

Almohad, 268.

Alpha, Being as, 98; Christ as, 108, 218-227.

Augustine, 66, 74, 75, 81, 83, 99.

Augustine, Brother, 320.

Baptism, 133.

Being, attributes of, 96-101, 107; and cause, 85, 98, 99, 100; 172; God as, 61; Word as, 91.

Alviano, 295.

Ambrose, 215, 264.

Ancona, 267; Marches of, 241.

Angels, 70, 77, 92, 129, 145, 160, divine, 96, 97, 107; Eternal, 82, 98, 100; and God, 95, 98, 102; knowledge of, 81; left behind, 115; and nonbeing, 96, 97.

Bemadone, Peter, 229.

Bernard, Brother, 200, 201.

Bernard of Clairvaux, 90, 167.

Bethlehem, 128, 130, 278.

Bevagna, 294, 299.

162, 165, 196, 245, 246, 292, 301; choirs of, 90, 180; and Francis, 226, 264, 272; of peace, 180; and seal of God, 181, 314.

Animals, cf. Creatures; stories of, 225, 256, 257, 258, 260, 261.

Anna, 131.

Anselm, 102, 167.

Anselm, Psuedo, 162, 163, 171, Birds, cf. Creatures; stories of, 257, 258, 259, 260, 294, 295, 296, 320.

Blessing, of Christ, 150; of Francis, 173.

Anthony of Padua, 215, 313.

Apocalypse, 1:8, 61, 91, 98, 108, 215, 252, 257, 258, 283, 284, 287, 288, 295, 296, 316.

Blood, of Christ, 55, 129, 140, 191, 250, 265, 292; of Lamb, 55, 159.

Boethius, 75, 100, 166.

Bologna, 300.

Bonaventure, and Francis, 182; and Friars, 54.

Borgo San Sepolcro, 274.

Brother Ass, 220, 222.

Caesar Augustus, 128.

Calvary, 148.

Canaan, 135.

Canticle of Brother Sun, 263.

Canticle of Canticles, 1:3, 326; 173; 2:10, 169; 2:17, 89, 112, 113; 2:23, 165; 5:1, 119; 5:5, 159; 5:9, 265; 5:12, 271; 6:12, 187; 6:16, 166; 7:2, 181, 217, 314; 7:9, 169, 218, 322; 12:7-9, 234; 14:11, 167; 14:14, 319; 19:7, 169; 19:10, 301; 19:16, 169, 240; 19:20, 167; 20:4, 324; 20:12, 165; 21:2, 90; 21:6, 91, 98, 108; 22:1-2, 120; 22:13, 91, 98, 108; 22:14, 53.

Apulia, 188, 242.

Arezzo, 236, 301.

1:12, 263, 264; 1:13, 119; 2:3, 307, 317, 318, 319, 322, 325; imitation of, 218, 225, 281, 293, 272; 2:7, 91: 2:14, 155; 3:1-2, 304, 318; as judge, 245, 252, 275; and judgment, 165, 166, 167; kindness of, 143, 191, 192, 253; 272; 3:4, 131; 3:6, 89; 3:11, 139; 4:11, 143; 5:6, 189; 5:16, 263; 6:10, 90, 164; 8:5, 90; 8:6-7, 305; as King, 130, 132, 139, 143, 146, 8:7, 188.

Celano, Thomas of, passim 147, 148, 169, 187, 195, 206, 186-327.

240, 278, 302, 307, 311, 323, Charity, 312, 318; cf. Love; of 326; life of, 120, 121, 126-151; as Lord, 53, 135, 143, 203, 228; and man, 93, 155; as mediator, 53, Christ, 150, 265; false, 243; of Francis, 262-279; gifts of, 91, 163; and Holy Spirit, 122; and 61, 62, 78, 88, 111, 170, 174; members of, 164; and mystery, law, 91, 169; and mercy, 251; 111, 290; name of, 173, 175, 193, perfect, 266; rooted in, 93; in 288, 319; passion of, 115, 120, Trinity, 104.

Chastity, 201, 220, 244.

Cherubim, 94, 102.

106, 107, 108, 121, 135, 140-158, 159, 160, 189, 275, 304, 305, 322; praise of, 194, 287; as Redeemer, 142; 110.

Christ, cf. compassion, love, resurrection of, 121, 135, 159, mercy, piety, Savior, Son, Word; 160, 162, 163; as Savior, 120, 121, 129, 133, 137; and scripture, ascension of, 121, 162; attributes of, 107, 108; as Creator, 146, 130; seal of, 217, 302, 312, 318, 323, 326; sent by God, 106; as Shepherd, 136, 141, 144; as Son, 153, 265; Cross of, 112, 119, 121, 122, 137, 145, 148, 149, 150, 152, 153, 157, 175, 180, 108, 133, 145, 148, 161; as Spouse, 91, 115; suffering of, 187, 189, 190, 191, 196, 202, 208, 214, 215, 218, 266, 305, 149, 150, 151, 152, 162, 164, 314, 315; as Crucified, 55, 119, 318; as teacher, 95, 133, 134, 140, 143, 144, 162, 191, 228, 174, 182, 189, 190, 191, 194, 196, 251, 263, 305, 306, 307, 229, 233, 245, 290, 293, 317; 312, 313, 315, 318, 319; denial transfiguration of, 62, 135, 303, 307; union with, 172, 275.

Church, and Christ, 154, 164, 191, of, 144; followers of, 181, 188, 189, 202, 228, 230, 240, 315, 197, 206; and Friars, 233, 252, 326; glorification of, 120, 121, 319; and God's Goodness, 67; and Holy Spirit, 163, 164; 139, 160, 161, 168, 174, 318; herald of, 294, 301, 302; as high militant, 89, 120, 138; and Peter, priest, 134, 145, 154, 162, 164, 312; human nature of, 88, 107, 290; and sacraments, 155; and soul, 90; Spouse of, 91, 163.

141, 174; humility of, 129-133, Clare, 211, 294, 310, 324.

Colossians, 1:15, 72; 2:3, 170; 2:15, 134, 138, 139, 140, 148, 196, 228, 233; hypostatic union of, 159; 3:9-10, 226; 3:12, 223.

Compassion, 212, 317; for Christ, 106, 107, 108, 130, 153, 173; identity with, 54, 55, 63, 1 12, 144, 1*5, 146, 147, 153, 154, 119, 179, 250, 263, 305, 306,

Seraph, 54, 112, 305, 312, 313.

Crusades, 268.

Dalmatia, 267.

Damietta, 268, 282.

Damnation, 147, 161, 283.

Daniel, 55; 3:52-90, 29; 4:6, 312; 158, 305, 313; of Christ, 138, 143, 151, 153, 305; of Francis, 186, 187, 190, 196, 225, 250, 253, 255, 300, 303, 305; lack of, 154, 193; of Mary, 153.

Conscience, of Friars, 209; of Pacificus, 214; remorse of, 56, 7:14, 169; 9:23, 55; 9:24, 312; 14:22, 201.

David, 116, 263, 290; Son of, 135.

135; scruples of, 285; in soul, 62.

Consolation, divine, 207, 275; of Desire, cf. Martyrdom; for Christ, Francis, 226, 316; of Friars, 318; from God, 252, 316.

Contemplation, 55, 61; of Christ, 272; and contemplation, 55, 113, 115; earthly, 194, 218, 219, 272, 283; and faith, 127; and Francis, 119, 140, 226; of existence, 64; of Francis, 53, 54, 112, 187, 191, 204, 219, 304, 305, 315; fulfillment of, 192; and good, 84, 226, 247, 260, 273, 274, 280, 172, 303; and hope, 89; for joy, 281, 288, 303, 304, 326; levels of, 87; and light, 171; for perfection, 69, 87, 91, 201; and Light, 85; of Trinity, 106; and wisdom, 63.

211; and prayer, 55, 188; for wisdom, 56.

Deuteronomy, 5:5, 288; 6:4, 98; 1 Corinthians, 1:24, 62, 460, 270, 292, 297; 1:30, 62, 292; 2:2, 185; 2:4, 13, 211; 2:10ff, 113; 2:11, 19:15, 312; 25:5, 7, 251; 26:15, 154; 32:13, 248.

Devil, 208, 219, 220, 221, 222, 93; 2:14, 242; 3:10, 229; 4:5, 165; 5:3, 209; 13:1-3 266; 13:12, 80; 236, 237, 238, 242, 243, 274, 15:28, 91, 101; 15:57, 78.

2 Corinthians, 1:3, 251; 1:8, 316; 275, 287, 288, 300.

Devotion, to Christ, 325; to faith, 3:3, 182; 3:18, 307, 311; 5:6, 8, 295; of Francis, 189, 190, 196, 272; 5:14, 272, 275; 5:15, 208; 209, 250, 263, 304; to Francis, 5:17, 322; 5:21, 145; 6:1, 273; 274, 286, 296, 310; to God, 197, 8:9, 245; 11:6, 281, 291; 11:27, 235, 250, 284, 286, 304, 310; to Mary, 196; to Trinity, 200.

Dionysius, Pseudo, 60, 90, 95, 103, 219; 12:2, 54; 12:4, 136, 307; 12:7, 236; 12:9, 116.

Creation, as book, 67, 77; and Francis, 226, 227; and good, 103; 114, 309. as ladder, 60, 263; Lord of, 145; of man, 62, 108, 126, 127.

Creatures, and Francis, 254-261, Disciples, 134, 140, 143, 144, 160, 161, 162, 199, 246, 281.

Divinity, 59; command of, 294; 265, 294-296, 302, 320; God in, inspiration of, 200, 304, 317; man led to, 92; praises of, 324; prophecy of, 260; and revelation, 69, 79, 208, 263; and illumination, 55, 75; properties 297; signs of, 308; throne of, 171; of, 65-67, 69-70; as signs, 76, 77, 111, 255.

The Crucified, cf. Christ; God as, visitation of, 276.

Ecclesiastes, 12:5, 321.

158; identity with, 116, 119; love Ecclesiasticus, 2:8, 275; 6:12, 322; for, 54, 240; as mediator, 55; as 10:9, 129; 11:22, 269; 18:5, 209;

and providence, 64; and reason, 24:23, 210; 24:26, 63; 29:30, 212; 122; and Scripture, 91.

Father, cf. Power, Wisdom; and 31:8, 186; 37:18, 282; 38:9, 316; 45:1, 185; 50:6, 180; 50:8, 323, 326.

Egypt, 63, 112, 132, 156, 161, 290; and Francis, 268.

Christ, 126, 133, 135, 142, 150, 153, 154, 156, 161, 162; emanation of, 73; as First Elias of Cortona, Brother, 216, Principle, 85; as fountain-source, 73; and Francis, 275; gifts of, 53, 311.

163; glory of, 154, 162, 175; prayer to, 114, 141, 174, 175; return to, 63, 72, 116, 246; sends Son, 108, 228, 292; and Trinity, Elijah, 135, 180, 181, 209, 285, 326.

Elisha, 209, 248, 285.

Emmaus, 160, 246.

Enoch, 326.

Ephesians, 1:18, 53; 2:4, 305; 2:19, 84, 95, 103.

Fear, of Christ, 122, 191; dispelled, 131, 266; of God, 267, 282, 301, 162; 3:9, 111; 3:10, 170; 3:17-18, 308; of Lord, 60, 319.

93; 4:11-12, 162; 4:21, 317; 5:26, Flesh, cf. Austerity; drives of, 185, 292; 6:10, 202.

Epiphany, 263, 264.

Esther, 10:6, 120.

Eternal Art, 61, 74, 83.

Eucharist, 139, 141, 264.

Eugene IV, 90.

Exaltation of the Cross, feast of, 283; mortification of, 190, 202, 218, 221, 222, 322; and stigmata, 271.

Foligno, 192.

Forgiveness, cf. sin; 137, 143, 157, 164, 220, 237, 254, 284, 286, 289.

305.

Exodus, 2:5, 162; 3:14, 95; 3:18, Francis, cf. Martyrdom, JVliracles, Stigmata, Vision; blessings of, 61; 12:11, 114; 13:1 3ff, 63; 215, 252, 257, 258, 283, 284, 17:1-7, 248; 24:16, 62; 25:10-22, 287, 288, 295, 296, 319; compassion of, 186, 187, 190, 94; 25:20, 106; 25:21, 111; 25:40, 293; 26:33-35, 80, 94; 27:9-18, 196, 225, 250, 253, 255, 300, 80; 29:18, 252; 30:1, 265; 30:27-28, 265; 31:18, 307; 32:12, 303, 305; conversion of, 313, 314, 317, 318; as father, 53, 54, 154; 33:19, 101; 33:20, 1 16; 37:17-24, 80; 38:9-20, 80.

Ezechiel, 182.

182, 200, 213, 254, 255, 257, 259, 285, 286, 287, 289, 319, 320, 323, 324; fervor of, 139, Ezechiel, 1:3, 187, 214; 2:9, 109; 194, 269, 277, 295, 316, 317; humility of, 189, 195, 224, 228-238, 293, 297, 315, 321; 9:4, 182, 214; 16:13, 168; 28:12, 182; 28:14, 16, 264.

Citta della Pieve, 301. imitation of, 181, 182, 238, 266, Citta di Castello, 300.

279; joy of, 189, 192, 195, 199, Faith, 312; in Christ, 89, 111, 112, 243, 252, 278, 298; kindness of, 130, 173, 196; of Christ, 279, 253, 265; and lepers, 188, 189, 282; and Church, 208, 319; and Holy Spirit, 93, 164; preaching 190, 195, 274, 315; as man of God .passim 189-327; obedience of, 266-271; and prophecies, 127;

kindness of, 179, 231, 271; knowledge of, 60, 63, 64, 65, 72, of, 196, 219, 228-238, 317; piety of, 250-261, 270; poverty of, 239-249; and preaching, 291, 75, 76, 77, 80, 90, 93, 106, 116, 224; and man, 93, 106, 107, 113, 292, 293, 294, 296, 297, 298, 115, 133, 164, 165, 229; as Most High, 141, 179, 191, 194, 225, 301, 302; as servant of Christ, passim 179-327.

231, 269, 321, 327; name of, 95, Frangipani, Graziano, 256.

Frederick II, 214.

Frederick Barbarossa, 214.

102, 294, 298; plan of, 132, 187, 188, 208, 225, 259, 268; praise Gabriel, 127.

Gaeta, 296. of, 56, 67, 68, 77, 129, 175, 189, 195, 208, 256, 257, 258, 260, Galatians, 2:19, 315; 2:20, 55, 119; 263, 282, 284, 295, 299, 320; presence of, 69, 74, 81, 90, 92, 3:19, 92; 3:27, 186; 4:4, 127; 4:5, 272, 277; seal of, 181, 182, 314; 131; 4:26, 89; 5:24, 218, 322; servants of, 119, 120, 179, 180, 6:17, 312.

226, 243, 269, 173, 276, 293, Galilee, 161.

Gedeon, 283.

Genesis, 1:1, 53; l:3ff, 61; 1:26, 304; Spirit of, 182; sons of, 131, 205; as source, 73, 76; thanks to, 193, 267, 31(6; as Trinity, 84; union with, 225, 276, 277, 292; 107, 108; 2:2, 109; 2:9, 88; 2:10, 120, 155; 2:15, 62; 2:17, 122; will of, 276, 316; wonders of, 2:24, 239; 5:24, 326; 6:17, 317; 209, 308, 325; word of, 295.

Good, Christ is, 173; desire for, 84, 9:13, 180; 12:1, 242; 32:9, 188; 35:10, 112; 37:3, 168; 37:31, 156; 172; diffusion of, 103, 104, 105; and God, 95, 102; highest, 59, 37:33, 156; 39:7ff, 156; 41:45, 161; 41:52, 215; 45:26, 161; 49:7, 143.

84, 100, 102, 103, 104, 105.

Goodness and Being, 101; of Giles, Brother, 201.

God, 53, 56, 60, 73; cf. Being, Christ, 139, 267; Divine, 103, 236; of God, 63, 64, 65-67, 95, Divinity, Good, Goodness, Love; 187, 188, 202, 263, 284; and Holy Spirit, 85.

Gospel, 119, 195; counsel of, 186, ascent to, 54, 55, 60, 61, 62, 63, 74, 76, 79, 115, 226, 250, 253, 265, 303; attributes of, 76, 77, 189, 193, 240, 241, 243; and 94, 95, 102, 106; blessings of, 185, 186; and Christ, 131, 139, Francis, 216, 304; life of, 199, 148, 150, 153, 164; as Creator, 203, 205, 207, 219, 243, 281, 290; and peace, 180; perfection 61, 62, 63, 64, 66, 74, 75, 77, 109, 166, 195, 226, 249, 258, of, 179, 190, 200, 205, 244, 314, 265, 295; and devil, 274; as First 321; preaching of, 197, 207, 210, 260, 267, 298, 302 testimony of, Principle, 53, 60, 64, 67, 76, 87, 234; truth of, 199, 245, 269.

Grace, and Christ, 144, 150, 155, 107; generosity of, 185, 207, 239, 247; gifts of, 149, 260; help of, 196, 204; image of, 60, 72, 73, 173, 191, 253; divine, 56, 180, 253; and Francis, 265, 317, 319; 77, 79, 81, 84, 87, 92, 94, 108, 265; and judgment, 165, 166; as gift, 180, 185, 201, 231, 239,

304; and God, 179, 319; guiding, 264, 273, 281, 291, 297; is gift, 210; and Holy Spirit, 122, 163, 93, 113; gifts of, 85, 113, 163, 164, 174, 286; and incarnation, 164, 174, 286, 297; law of, 64, 91, 126; and prayer, 273, 276, 127, 157; and inspiration, 205, 291; reforming, 62; restoring, 63, 206, 213, 216, 273, 291; joy of, 90; strengthening, 207; and union, 72.

Greccio, 257, 260, 278, 288.

Gregory IX, cf. Hugolino; 233, 202; prayer to, 114, 191; presence of, 274, 284; and revelation, 294; is sent, 108, 113; and spiration, 103; teaching of 290, 302; and Trinity, 95, 103.

Honorius III, 216-217, 297.

Hope, 312; in Christ, 111, 142; and 297, 310, 325.

Gregory the Great, 317, 323.

Gubbio, 195, 255, 299.

Heart, ardor of, 306; ascent of, 59, desire, 89; in Father, 194; for forgiveness, 143; and Holy 90, 116, 120; and faith, 127, 173, 179; and Francis, 186, 200, 250, Spirit, 93; of pardon, 150; for reward, 135, 173; and scripture, 271, 281, 297; hardness of, 137, 141, 147, 154, 241, 282, 298; and Holy Spirit, 122; and judgment, 91.

Hugolino, Cardinal, cf. Gregory 165; and love, 155, 173; and

IX; 233, 245, 297,

310, 325.

Humility, of Christ, 129-133, 134, peace, 179; rejoicing of, 60, 171, 172.

Heaven, 160; ascension to, 162.

Hebrews, 63, 246.

Hebrews, 1:2, 126, 179; 1:3, 72, 138, 139, 140, 148, 196, 228, 233; of Francis, 189, 195, 224, 228-238, 293, 297, 315, 321; of Friars, 235, 236, 246, 289; and honors, 233; and obedience, 231, 89; 1:4, 162; 1:14, 70; 3:1, 200; 232; and poverty, 240; of Virgin, 4:15, 134; 5:7, 137, 153; 6:1, 228; 131; and virtues, 129, 132, 228, 6:6, 148; 7:26, 162; 9:2-5, 94; 238.

Illumination, 309; and grace, 306; and Holy Spirit, 163; and 9:24, 162; 10:29, 317; 11:3, 64; 12:2, 157.

Hell, 159.

Henry VI, 214.

Herod, 130, 132, 146.

Holiness, of Francis, 228, 229, 244, meditation, 63, 275; and mind, 85, 93, 97, 108, 110, 280; and scripture, 91; and soul, 89, 90, 91, 92; source of, 53; stages of, 259, 271, 277, 281, 283, 285, 54, 55, 61, 90, 109.

Illuminato, Brother, 269, 270, 300, 286, 287, 288, 302, 304, 307, 310, 316, 319, 321, 324; of Friars, 212, 252, 310; and obedience, 232; and rule of 306, 307.

Image, cf. mirror, vestige; of Christ, 206, 254, 306, 307, 322; Francis, 207.

Holy Land, 268.

Holy of Holies, 94.

Holy Spirit, charity of, 122; and in creation, 60, 92, 111; generation of, 73; of God, 60, 72, 73, 77, 79, 81, 84, 87, 92, 94, 108, 265; man as, 80; in mind, Christ, 133, 134, 135, 163; and 79, 111; reformation of, 90; Son Francis, 187, 192, 200, 201, 216,

John, 55, 90, 135, 139, 151, 181.

John, 1:1, 53, 55, 82, 89; 1:7, as, 85; of Trinity, 79.

Imola, 235.

Incarnation, 160.

Innocent III, 182, 204-206, 216.

179, 215, 320; 1:9, 82; 1:14, 62, 199; 1:16, 173; 1:18, 292; 1:29, Intellect, cf. mind, soul, spirit, understanding; blindness of, 96; and contemplation, 1 19; function 129, 139; 1:47, 209; 3:29, 181; 4:14, 155; 4:42, 270; 5:33, 310; 5:33-34, 314; 6:12, 39, 183; of, 81-83, 84; and illumination, 8:3-11, 136; 8:10-11, 137; 9:32, 93, 163, 280; and laws, 73, 74; 150, 209; 10:7, 110; 10:9, 55, 88; left behind, 111, 113, 114; and memory, 80; and senses, 63, 83.

10:11, 136; 11:27, 307; 11:35, 137; 12:3, 252; 12:6, 241; 12:12-26, 138; 12:13, 324; 13:1, Isaiah, 61; 1:6, 149; 6:1-13, 305, 309; 6:2, 54, 62, 75, 91; 6:6-7, 63, 115, 139, 246, 304, 319; 13:29, 241; 13-17, 139; 14:6, 89, 309; 9:2, 159; 11:1, 160; 11:2, 210; 12:3, 155; 14:9-15, 234; 110; 14:8, 34, 115; 16:11, 290; 16:28, 320; 17:3, 105, 270; 18:1, 20:3, 230; 21:8, 220; 22:12, 181; 141; 18:2-11, 142; 18:4, 141; 18:12-27, 144; 18:13, 19-24, 145; 24:16, 307; 24:20, 87; 28:19, 187; 30:26, 168; 31:9, 115; 32:18, 168; 18:28-19:16, 145; 18:23, 145; 33:7, 180; 38:1, 283; 38:15, 202; 19:1-16, 146, 147; 19:15, 146; 40:3, 180; 40:11, 136; 49:6, 179; 19:17, 148; 19:17-24, 148; 19:19, 52:7, 200; 53:3, 148, 190; 53:4, 142, 148; 53:7, 145, 255; 61:1, 215; 19:26, 153; 19:28, 151, 315; 19:28-30, 151; 19:30, 151, 153; 19:31-37, 154; 19:34, 322; 19:37, 297; 63:2, 156; 66:2, 179; 66:24, 167.

Israel, 112, 203; people of, 209.

Jacob, 63, 112; ladder of, 303.

Jacoba of Setesoli, Lady, 256.

James, 135.

James, 1:4, 316; 1:17, 53, 170.

Jerome, 323.

Jeremiah, 6:26, 138; 31:3, 239; 155; 19:38-42, 157; 20:1, 157; 20:1-31, 159; 20:24ff, 323; 20:28, 160; 21:1-25, 159; 21:4, 188, 324; 21:7, 294; 21:15, 290; 21:17, 268.

1 John, 2:1, 163; 2:20, 281; 3:29, 262; 4:18, 266.

John of Greccio, 278.

John of St. Paul, 205.

John the Baptist, 127, 133, 180, 219.

John Damascene, 95.

Jordan, 133.

Joseph (husband of Mary), 128.

Joseph (son of Jacob), 156, 161.

Joseph of Arimathea, 157.

48:28, 155.

Jerome of Ascoli, 204.

Jerusalem, City of, 132, 138; heavenly, 54, 55, 89, 90, 93, 168, 317; interior, 110.

Jews, 145, 146, 155.

Job, 316.

Job, 1:1, 185; 6:4, 151; 6:8, 149; Josiah, 22:18, 260.

Judah, 130, 132, 159.

6:10, 316; 7:15, 115; 9:lff, 316; 19:20, 316; 23:1 1, 263; 28:11, Judas, 139, 143.

Judges, 2:4, 301; 16:30, 159.

Judgment, and Christ, 165-167; 280, 281; 29:16, 246; 31:18, 186; 36:22, 171; 40:25, 159; 41:12, 220 .

day of, 164, 165, 166, 167, 252; divine, 289; of God, 283, 284, Lazarus, 137, 138.

Lent, 279; of the Assumption, 264; of Epiphany, 263-264; of Peter and Paul, 265; of St. Michael, 316.

Julian of Speyer, passim 186-327.

Justice, 63, 193; and Christ, 129, 259, 264, 304.

Leo, Brother, 287.

Leo, Lord, 236.

Leonard, Brother, 285.

133, 153, 165-168; ordering of, 126; and Pilate, 146; and reason, 64; and rule of Francis, 207; time Life, book of, 165, 170. of, 284.

Kingdom, of Christ, 132, 162, 169; Light, and Christ, 171, 319; and Father, 126, 170; and Francis, eternal, 203, 206; of Father, 160; glory of, 169; of God, 136, 169, 179, 180, 197, 224, 275, 319; God as, 72, 76, 77, 78, 82, 85, 170, 202, 210; of heaven, 193, 324; and mind, 55, 79, 82, 94, 245, 262.

1 Kings, 2:5, 203, 252; 2:8, 179; 98, 111, 163, 204, 280, 288; and reason, 63; source of, 53; in 16:11-12, 290; 19:10, 155; 30:6, 269. visions, 209.

Lombardy, 226.

Lord, 106; cf. Christ; covenant of, 2 Kings, 5:2, 290.

3 Kings, 4:7, 212; 10:19, 61; 10:24, 180; of creation, 145; and 169; 19:20, 317.

4 Kings, 2:9ff, 285; 2:11, 180, 209, Francis, 195, 210, 231, 269, 272, 298, 315; glory of, 231; as God, 326; 2:12, 209; 3:15, 294; 4: Iff, 60, 131, 140; of heaven, 138; as mediator, 53; name of, 277, 278, 248; 6:17, 209.

Knowledge, 61, 63, 88; cf. God.

Lago Trasimeno, 257.

Lamb, blood of, 55, 271; innocence 299; passion of, 119; rejoicing in, 202; works of, 68, 240, 262, 267, 298.

Love, for Christ, 88, 93, 111, 121, of, 129, 139, 147, 150, 153, 159, 225, 255, 264; marriage of, 168; meekness of, 140, 141, 143, 131, 135, 142, 144, 160, 173, 145-46, 150, 255, 256; paschal, 196, 231, 252, 264, 265, 270, 139; as victorious, 167; wrath of, 272, 278, 305, 306, 307; of Christ, 1 19, 121, 135, 137, 140, 166.

Lamentations, 1:13, 151; 2:18, 138; 150, 155, 181, 187, 264, 275; divine, 157, 262; and Francis, 55, 3:1, 151; 3:15, 144, 146; 4:8, 316.

Lateran, 204, 206; Fourth Council 187, 250, 280; and Holy Spirit, 163; for God, 61, 77, 186, 212, of, 182.

La Verna, Mount of, 54, 259, 286, 246, 266; of God, 234, 246, 247, 262, 273, 326; for Gospel, 212; and Mary, 157, 196, 264; of soul, 304, 308.

Law, 61; of certitude, 73, 74, 83; of 79; and spiration, 84; in Trinity, charity, 64, 91; of Christ, 131, 104; and Word, 89.

Luke, 1:17, 181; 1:26-38, 127; 1:35, 135, 253; eternal, 169; given, 92; of God, 261; of grace, 91; and Moses, 307; of nature, 64, 91; of 127; 1:46, 128; 1:52, 234; 1:67, 180; 1:68, 226; 1:75, 207; 1:76, scripture, 64, 67, 91, 95.

Martha, 135.

Martyrdom, Francis's desire for, 79, 179; 1:79, 180; 2:1-18, 128; 2:14, 129; 2:21, 129; 2:27, 131; 266-271, 305, 306.

Mary, 157; and Friars, 210; mother of God, 53, 132, 158, 163, 196, 2:29, 131; 2:35, 305, 313; 2:46, 281; 2:48, 132; 3:3, 203; 3:8, 227; 3:21-25, 133; 4:1-13, 134; 4:16, 199, 256; poverty of, 240, 254.

Mary, 135.

Mary Magdalene, 157, 158.

Matthew, 136, 137.

Matthew, 1:18-23, 127; 2:1-12, 130; 281; 4:18, 297; 5:12, 135; 5:16, 281; 5:26, 225; 6:30, 186; 7:16, 226; 7:25, 219; 9:2, 298; 9:3, 201; 9:23, 315; 9:28-36, 135; 9:58, 241; 9:60, 210; 10:5, 200; 10:7, 219; 10:11, 292; 10:27, 61, 173; 10:30-37, 195; 11:2, 208; 11:15, 2:13-23, 132; 3:8, 260; 3:13-17, 133; 4:1, 133; 4:lff, 264; 4:1-11, 299; 11:21, 159; 11:28, 206; 134; 5:3, 245; 5:10, 193; 5:45, 12:32, 210; 12:47, 294; 12:49, 202; 6:9, 194; 7:6, 213; 8:1, 307; 112; 15:4-10, 136; 16:9, 283; 8:2, 135; 8:6, 135; 8:14-15, 299; 16:15, 229; 18:11, 316; 18:19, 95; 8:20, 241; 9:9-13, 136; 9:12, 136; 19:1-10, 136; 19:29-38, 138; 9:21, 135; 9:35, 210; 10:9, 199; 19:41, 137; 21:15, 269; 21:25-28, 10:12, 200; 10:16, 269, 281; 166; 22:3-6, 140; 22:7-38, 139; 10:41, 283; 11:8, 227; 11:25, 290; 22:40-46, 141; 22:43, 111; 22:47-53, 142; 22:56-62, 144; 22:66-71, 145; 23:2-5, 145; 12:37, 222; 12:45, 283, 284; 13:24-30, 167; 13:36-43, 167; 13:43, 160; 13:44, 240, 310; 23:8-25, 146, 147; 23:33-34, 148; 13:44-46, 188, 190; 13:45-46, 240; 23:34, 150; 23:35-43, 150; 23:43, 13:47-48, 290; 14:23, 281; 15:22, 150, 151; 23:44-47, 153; 23:48, 135; 16:24, 00, 189, 201; 17:1-2, 154; 23:50-56, 157; 24:1-49, 159; 62, 135; 17:1-8, 135; 17:4, 136; 18:12-14, 136; 19:21, 201, 241; 24:47, 180; 24:50-51, 162.

Magi, 130.

Mahomet, 270.

Manna, 112.

Marches of Treviso, 226.

Mark, 1:4, 203; 1:9-11, 133; 19:28ff, 202; 21:1-11, 138; 21:8, 324; 22:24, 251; 22:37, 61, 173; 22:40, 91; 23:12, 234; 24:29, 166; 24:29-31, 166; 24:31, 165; 24:45, 304; 25:10, 168; 25:25, 307; 1:12-13, 134; 1:35, 281; 10:7, 25:40, 245; 25:41, 167; 25:45, 233; 26:14-16, 140; 26:17-29, 139; 239; 10:18, 95; 11:1-11, 138; 26:24, 140; 26:30, 141; 26:31, 12:30, 61, 173; 12:42, 265; 144; 26:36-46, 141; 26:39, 142.

13:24-27, 166; 13:27, 165; 14:10-11, 140; 14:12-25, 139; 26:47-56, 142; 26:57-68, 145; 14:32-42, 141; 14:43-52, 142; 26:58, 144; 26:69-75, 144; 27:3-5, 143; 27:11-26, 145; 27:26-31, 146, 14:53-65, 145; 14:66-72, 144; 147; 27:33-37, 148; 27:38-44, 148; 15:1-15, 145; 15:16-20, 146, 147; 15:22-26, 148; 15:27-32, 150; 27:39, 148; 27:42, 150; 27:48, 151; 27:51, 247; 27:50-53, 153; 15:36, 151; 15:42-47, 157; 27:51-52, 153; 27:57-66, 157; 16:1-18, 159; 16:15, 161; 16:20, 28:1, 157; 28:1-20, 159; 28:2-3, 161, 298.

Mount of Olives, 141, 162.

Mount Tabor, 303.

Mystical Theology 160; 28:16-20, 161; 28:19, 95.

Meditation, cf. Contemplation.

Memory, 74; and contemplation, , 60.

Mysticism, 244; communication of, 119; function of, 80-81, 84; as image, 81; and soul, 80.

Mercy, of Christ, 136, 137, 143, 114; ecstasy of, 55, 60, 63, 89, 90, 91, 92, 109, 113, 115, 201, 202, 234, 277.

Narbonne, Chapter of, 182.

Nami, 299, 300.

Nature, cf. Christ; creation, 126; 144, 234, 255; divine, 155, 215, 275; of Father, 251, 252; of God, 126, 179, 220, 252, 253, 284; and Mary, 199, 264; ordering of, 126; of self, 260.

Mercy Seat, 94, 106, 107, 108, divine, 108; human, 90, 142, 187; law of, 64, 91, 126; rational, 72; and sin, 63; and Son, 127; stages 111, 313.

Micah, 2:13, 162.

Michael the Archangel, 259, 164, of, 62.

New Testament, 95.

Nicholas IV, 204.

Nicodemus, 157.

Nocera, 246.

Numbers, 74-75.

Numbers, 6:24-26, 287; 7:89, 313.

Obedience, 132, 244, 296; of devil, 304, 307.

Mind, cf. intellect, soul, spirit; changeable, 82; and desire, 87, 173; and divine image, 79; and God, 110; illumination of, 55, 85, 93, 97, 108, 111; knowledge 300; of Francis, 196, 219, 228-238, 317; of Friars, 203, 211, of, 61; as mirror, 78; and senses, 69, 74, 75, 87; and truth, 94.

Miracles, 214; of Christ, 134-35, 215, 235, 243, 288, 318; and 143; of Church, 163; and followers of Francis, 210, 294; and Francis, 184, 195, 196, 225, humility, 231, 232.

Old Testament, 95.

Omega, Being as, 98; Christ as, 108, 172; God as, 61; Word as, 91.

Order of the Brothers of Penance, 235, 237, 238, 247, 248, 249, 267, 277, 279, 281, 285, 287, 210 .

Order of the Crosiers, 213.

Order of Friars Minor, 192; cf.

Chapters; beginning of, 197, 210; 289, 295, 296, 297, 298, 299, 300, 301, 302, 308, 309, 322, 323, 324, 325, 326, 327; of Seraph, 54, 306, 307, 310.

Miramamolin, 268.

Mirror, Francis as, 228, 321; mind belief in Francis, 210; and Bonaventure, 54; as Christ's little poor, 207, 213; and Gospel, 241; growth of, 201-202, 210, 216; as, 78, 288; self as, 79, 80; soul as, 56, 84; world as, 56, 63, 69, name of, 233, 245; and Rome, 92; and Word, 170.

Monaldus, 215, 313.

Monte Casale, 234.

Morico, 213.

Morocco, 267, 268.

Moses, 62, 91, 95, 101, 135, 161, 204; rule of, 201, 203, 206, 207, 208, 216, 217, 302; visions of, 209, 210; and work, 222.

Orte, 299.

Ostia, Cardinal of, 233, 245, 297; cf. Hugolino.

248, 307.

Pacificus, Brother, 214, 313.

Piety, of Christ, 136-139; of Francis, 250-261, 270.

Palestine, 268.

Pilate, 145-147, 157.

Poor Clares, 211.

Portiuncula, 196, 276; Chapter of, Paradise, 150, 151, 326.

1 Paralipomenon, 22:9, 129, 169.

Parma, 296.

Pasch, 112, 139, 246.

215; St. Mary of the, 210, 242, Passions, overcoming of, 218, 221, 256, 258, 317.

Poverty, 132, 179, 207, 244, 247; compassion for, 187; of Christ, 322.

Patience, 132, 186, 212, 319; of 239, 240; and Francis, 239-249; Christ, 144-147. love of, 190, 193, 199, 239, 243, Paul, 54, 91, 92, 113, 116, 119, 244, 318; power of, 248; Spirit 236, 250, 264, 265.

Peace, of Christ, 214, 319; King of, 189, 206; vow of, 242; way of, 128; and law, 169; and Lord, of, 180, 208, 211, 212, 237, 240, 131, 179, 200; Man of, 54, 110; proclaiming of, 203; of spirit, 54, 241, 245, 319, 321.

Power, of Christ, 161, 162, 213; of 150, 277; way of, 53, 179.

Penance, 222, 260; cross of, 182; and Francis, 220, 221, 321; and devil, 236; divine, 153, 159, 160, 165, 204, 301, 322, 325, 327; of Father, 85, 161; and Francis, Friars, 235; and hope, 126; laws 195, 196, 248, 261, 277, 287, 296, 297, 302; of Holy Spirit, of, 210; life of, 200; preaching of, 163, 200, 206, 210; of God, 63, 200, 206, 266.

Perfection, cf. Gospel; of Christ, 64, 65-67, 120, 127, 160, 167, 21 1, 225; false, 287; life of, 225; and poverty, 240; resolution for, 182, 215, 235, 270, 289, 297, 298, 300, 327; miraculous, 308, 309.

189, 201; stages of, 190, 219, Praises of God , 287.

Prayer, 251, 253; and ascent to 294.

Persons, attributes of, 104, 107; of God, 60, 63, 115; and Christ, Christ, 106; plurality of, 95, 104; of Son, 127.

Perugia, 201, 208, 257, 276.

134, 136, 141, 205, 252; and desire, 55, 188; to Father, 174, 175; and Francis, 188, 189, 203, Peter, 135, 136, 139, 160, 205, 264, 265, 290; Church of, 196; mother-in-law of, 299; Shrine of, 208, 209, 216, 237, 248, 257, 263, 265, 269, 272, 274, 275, 190.

276, 277, 279, 280, 282, 291, 292, 300, 304, 305; and Friars, 1 Peter, 1:19, 264; 2:9, 77; 2:10, 273, 281, 316.

264; 2:11, 241, 246; 2:22, 141; Pride, 237.

Prophecy, and Francis, 281, 283, 4:18, 167; 5:2, 290.

2 Peter, 1:11, 206; 1:14, 316.

Pharaoh, 161.

Pharisees, 136.

284, 289, 293, 301.

Prophet, 139, 160, 283, 290.

Proverbs, 3:12, 290; 6:28, 221; Philip, 116.

Philippians, 1:21, 268; 2:10, 161; 8:35, 170; 18:21, 223; 22:17, 68; 3:1, 202; 4:4, 202; 4:7, 53.

25:27, 304; 26:11, 260, 283.

Providence, divine, 128, 203, 235, Redemption, cf. Christ; through 249, 269, 303; and Francis, 197, Christ, 62, 131, 139, 154, 173, 226; of God, 64, 132, 207, 237, 250, 265, 292, 322; day of, 128; and God, 156.

Regeneration, 133, 322.

Remorse, 143, 144.

Repentance, 136, 151, 237, 283, 293.

Psalms, 4:4, 327; 4:7, 79, 94; 4:9, 92; 5:12, 173; 15:11, 160; 16:4, 266; 16:8-9, 274; 17:11, 162; 298; preaching of, 180, 203, 260.

Resurrection, of Christ, 121, 322.

Revelation, cf. Vision; and 18:6, 128; 18:15, 211; 20:4, 187; 22:4, 269; 28:3, 319; 30:13, 230; 30:16, 192; 31:4, 316; 35:9, 172; Francis, 200, 208, 216, 241, 271, 35:10, 172, 321; 36:4, 88; 37:9, 55; 40:9, 87; 40:10, 141; 41:2, 286, 293, 297, 302, 304, 305, 308, 313, 316; and Friars, 197, 139; 41:4, 158; 41:5, 172; 44:3, 208; illumining, 91, 92, 106; and 154; 44:8, 56, 171; 44:15, 163; rule, 216, 217.

Riccardo degli Annibaldi, 45:5, 171; 50:8, 275; 54:13, 141; 54:14-15, 141; 54:23, 203, 273; Cardinal, 204.

54:24, 142; 56:2, 151; 56:5, 253; Rieti, 247, 283, 299, 308; Lake of, 57:1 1, 167; 61:10, 185; 61:13, 165; 62:10-11, 167; 67:19, 162; 257.

Rivo Torto, 208.

Romans, 1:16, 120; 1:20, 76, 77; 67:34, 162; 68:2, 149; 68:5, 147; 70:15-16, 240; 70:19, 325; 71:18, 134; 72:26, 1 15; 75:3, 54; 75:5-6, 2:6, 165; 5:8, 93; 8:3, 129, 156; 86; 76:10, 143; 76:1 1, 187; 77:16, 8:18, 322; 8:21, 131; 8:26, 189; 8:32, 163; 9:5, 149; 10:15, 180; 248; 77:25, 245; 77:54, 215; 79:6, 208; 83:4, 155; 83:6-7, 59, 60; 11:36, 101; 12:1, 266; 12:19, 192; 13:10, 91; 14:10, 165.

Rome, 204, 256.

Rufino, Brother, 311.

Ruth, 1:16, 297.

Sacraments, 133, 264; and Church, 83:8, 63; 83:10, 154; 84:4, 154; 85:11, 60; 91:5, 262; 91:5-6, 68; 92:5, 312; 94:2, 236; 96:3, 165; 102:22, 161; 103:24, 68; 105:48, 116; 106:24, 267; 108:31, 192; 155; and God's goodness, 67; and Holy Spirit, 164; and symbol, 109:1, 167; 109:3, 92; 118:37, 221; 119:7, 54; 121:6, 54; 129:7, 77.

156; 141:2, 319; 141:7, 192; Sacrifice, Christ as, 142; to Christ, 141:8, 319; 142:1-2, 167; 146:2, 277; of martyr, 266, 271.

203; 148, 29; 148:1-14, 263.

St. Anthony, hospice of, 204.

Purity, 309; of Francis, 220, 225, St. George, church of, 324.

227.

Rainerio Capoci of Viterbo, St. Mary of the Angels, 196; cf.

Cardinal, 310.

Reason, and faith, 122; and grace, Portiuncula.

St. Mary of the Portiuncula, cf.

63; and judgment, 72, 73; and Portiuncula. justice, 64; and memory, 80; and St. Martin of Tours, 215, 271.

St. Nicholas, Church of, 200. truth, 83.

Red Sea, 112.

Salvation, 222; of all, 264, 267,

202, 203; and Holy Spirit, 164; and judgment, 166; original, 62.

303; of believers, 120, 161, 170; and Christ, 129, 130, 133, 151, 155, 173, 194, 292, 293; and Sinner, 130, 150, 162, 166, 167, Friars, 251, 252; and Gospel, 220, 231, 251, 253, 255, 275, 180; and poverty, 240; and 276, 298; Francis as, 228, 234, preaching, 200, 251, 269, 292; promise of, 126; of souls, 251, 270.

Sion, 54, 63.

Soldan of Babylon, 268-270.

Solomon, 54, 61, 110.

Son, as Eternal Art, 61; and Father, 252, 265, 270.

Samson, 159.

Sanctuary, 79, 94.

San Damiano, 189, 191, 196, 324.

San Severino, 214.

Sangemini, 300.

161, 170, 228, 292; generation of, 73, 103; humiliation of, 148, 239; hypostatic union of, 127; as Image, 85, 108, 170; as incarnate, Sant' Urbano, 225.

Saracen, 212, 213, 267, 268, 269.

133; and judgment, 166; and man, 265, 292; as mediator, 53, Satan, 163.

174; prayer to, 114; relatedness Satriano, 246.

Saul, 155. of, 85; sent, 108, 126, 156, 163; and Trinity, 95, 103.

Savior, cf. Christ; Christ is, 120, Soul, ascent of, 54, 90, 139; and 121, 129, 130, 137, 138, 160, 161, 173, 269; Crucifixion of, Christ, 129, 134, 135, 145, 147, 147; as grace, 179; presence of, 148, 171, 194, 208; of Christ, 264; promised, 126.

149, 159; enlightenment of, 53, Scripture, book of, 77; and Francis, 89, 90, 92, 224, 232, 313; and God, 87, 92, 139, 151, 171; and God's image, 60, 81, 84; as 280, 281, 185; law of, 64, 67, 91; levels of, 91, 92; and reparation, 91; symbolism of, 255; testimony mirror, 56; needs help, 88; and peace, 150, 277; persecution of, of, 130, 151, 155.

192, 253; powers of, 62, 80, 84, Self, First Principle in, 87; as mirror, 79, 111; transcendence 92; salvation of, 251, 252, 265, 284; and self-knowledge, 80; and of, 111, 1 1 5 ; victory over, 188.

Seraph, 260; ardor of, 305, 309; self-love, 70; and senses, 69, 70, and Crucified, 54, 112, 305; and 71, 72, 221; Spouse of, 89, 90, illumination, 55, 75, 92, 110; 91, 92; stages of, 180. vision of, 305-309, 312-314.

Seraphim, 61, 305, 309.

Spain, 268.

Spirit, 70; ardor of, 139, 194, 269, Siena, 243, 254, 256, 259, 281, 277, 295, 316, 317; ascent of, 90; and body, 55, 224, 225, 315; and hope, 135; of Jesus, 142, 153; and mind, 61; peace of, 54, 173; 285.

Silvester, Brother, 201, 202, 236, 294, 313.

Sin, 253; avoidance of, 63; and seeing in, 288, 289.

Christ, 129, 135, 153; confession Spoleto, 195, 207, 208.

Stefano di Casa Nova, Cardinal, of, 283; deforming of, 62, 251; expiation of, 137; forgiveness of, 310.

327; and Friars, 213, 215, 225; and Holy Spirit, 163, 291; and Stigmata, 55, 180, 182, 217, 264, 302, 306-314, 317, 322, 323; testimony to, 310-312, 323.

Symbols, 197, 214, 255.

Synagogue, 156, 290. humility, 129, 228, 238; infused, 92; and poverty, 240; and sacraments, 133; and soul, 135, Syria, 266, 268.

Tabernacle, 79, 94.

Tau, 182, 214, 287.

Terra di Lavoro, 319.

138; theological, 89, 90, 91.

Visions about, Apostolic See, 204; cross, 187-188, 189, 191, 201-202, 214, 215, 305, 313; crib, 1 Thessalonians, 5:17, 272.

2 Thessalonians, 1:7, 165.

Thomas the Apostle, 100, 323.

Thomas of Capua, Cardinal, 310.

278; death of Francis, 320; devils at Arezzo, 236; dragon, 201-202, 313; fiery chariot, 209, 210; Francis, 204, 206, 209, 210, 214, 1 Timothy, 1:5, 62, 91; 1:15, 314; 215, 234, 320; a heavenly throne, 234; host, 216; knights' weapons, 2:5, 88, 111; 4:8, 250, 261; 4:9, 187, 188, 312; the Portiuncula, 314; 6:15, 240.

2 Timothy, 2:3, 189; 3:10, 271.

197; Seraph, 54, 55, 1 10, 112, 260, 305-309, 312-314; water, Titus, 2:8, 312; 2:11, 179; 2:12, 308.

Visions of, Bishop of Assisi, 320; Brother Augustine, 320; Brother 179; 2:13, 179.

Tobias, 12:7, 306, 307; 13:20, 161.

Toscanella, 298.

Trinity, 200, attributes of, 104-106; contemplation of, 102; image of, Pacificus, 214, 313; Francis, 54, 55, 110, 112, 187, 188, 189, 79, 84, 90; and man, 133; mystery of, 135; name of, 299, 201-202, 204, 216, 260, 305-309, 312-314; Innocent III, 204, 206; Monaldus, 215, 313; Silvester, 304; necessity of, 104; prayer to, 114; preaching of, 268, 269; presence of, 65.

Truth, Eternal 83, 88, 94, 169; and God, 73, 83, 88; and Holy 201, 202, 313.

Will, and charity, 119; function of, 83-84; and grace, 63.

William of Auxerre, 73.

Wisdom, ascent to, 54, 56, 61, 110, Spirit, 163; and light, 79, 82; of Lord, 60; and Soul, 135; and Word, 62.

Understanding, cf. intellect; human, 210; and Word, 85.

114; and Christ, 62, 169, 170; divine, 56, 93, 275, 281; eternal, 290; of Father, 126, 137; of Francis, 282, 290, 314, 319; of God, 62, 63, 64, 65-67, 127, 160, Vestiges, in creation, 60, 64, 69, 170, 297; God as, 75; and Holy 72, 75, 76, 79, 94, 111, 263.

Spirit, 210; and humility, 236; and Son, 292; and soul, 62; and Word, 85, 170; worldly, 240, Vice, 253; cleansing from, 55, 221.

Virgin, 107, 121, 127, 128, 131, 152, 196, 197, 213, 242, 264; joy of, 127.

281.

Wisdom, 5:18-20, 166; 5:20, 68; Virtues, of Christ, 129-153; and devil, 236, 300; and Francis, 180, 7:24, 290; 7:25, 171; 7:26, 288; 183, 217-271, 274, 280, 291, 301, 7:27, 171, 292; 7:29, 161; 13:5,

World, calling of, 203; contempt 63; 14:1-7, 194; 16:20, 120, 139; 16:24, 225; 18:14, 129.

Word, 91, 199; as creator, 64, 91, for, 188, 190, 194, 200, 202, 214, 270; honors of, 190, 212, 229, 230, 237; renunciation of, 240, 173; generation of, 73, 84; as 274.

Zacchaeus, 136, 137.

Zachariah, 9:11, 159; 12:10, 155. incarnate, 62, 89, 91, 170, 173; and Light, 82; and wisdom, 85, 170.

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