St. Francis of Assisi:

St. Francis and St. Clare of Assisi began a radically new movement for the Church of the 1200's and their spirit vibrantly illumines the world of our day. Francis  appeals to all people with heart. He lived his life with passion, finding his inspiration in the Gospels and in everyday life experiences. His parents were Pica and Pietro Bernadone, members of Assisi's merchant class. As a young man, he lived a carefree, luxurious life, leading his companions in singing, dancing, and merrymaking. He aspired to become a knight in the warring conflicts between Assisi and Perugia, a neighboring city state.

After being held as a prisoner of war and suffering a long illness, Francis abandoned his worldly ambitions and wealth, and set upon a journey that led him toward the values and lifestyle of the Gospels. He lived life without compromise and embraced radical poverty, kinship with all people, and oneness with nature. Francis radiated joy and remained engagingly human throughout his life. He preached to the people and prayed in solitude with equal passion.

Francis taught his followers and companions to use the greeting: “May the Lord give you peace!” and as they proclaimed peace by their words, to carry an ever greater peace in their hearts.

With all his heart, Francis longed to be totally identified with Jesus Christ. During an intense, mystical experience of the sufferings of Jesus, Francis received the stigmata, the imprints of Christ's wounds, on his hands, feet, and side while praying on Mount LaVerna in September of 1224. If we try to present Franciscan spirituality as a formal system, we run the risk of distorting and over-simplifying it. One reason for this is that the Franciscan way of life is influenced in a special way by the person of Francis.

Francis experienced a call from God to live a life of penance according to the Gospel, ‘following the teaching and the footsteps of our Lord Jesus Christ…’ (Rule of 1221, ch.1). For Francis a life of penance meant constantly turning to God, living without any self-indulgence.

Attracted by Francis’ example, others came to him and said they wished to live the same way of life. Francis wrote in his Testament

‘When God gave me brothers, there was no one to tell me what I should do; but the Most High Himself made it clear to me that I must live the life of the Gospel.’ (Testament)

Francis respected God’s inspiration in each one, which resulted in a great variety among his followers. He expected his brothers to have the same respect and deference for one another and for everyone they met. There are implications here for our attitude to the life and rights of every person, regardless of nationality, religion or political beliefs.

Though a rich variety is evident among Franciscans, some of Francis’ attitudes remain central:

A quality of awe and reverence. Francis was filled with wonder and delight that God should have spoken to the world in human language and should have shared human life in the person of Jesus. Learning from Francis we recognize our dependence on God’s power and compassion.

The goodness of God overwhelmed Francis. He saw all good as coming from God, and his response was praise and thanksgiving. And he believed that you can’t envy others if you are aware that their goodness and talents are God’s gifts (Admonition VIII).
Francis loved beauty. He chose beautiful places to pray in, he loved music, he saw all created things as his brothers and sisters who spoke to him of God (The Canticle of Brother Sun). He did not wish to control, dominate, possess or destroy the world around him. He is a source of encouragement in our efforts to understand ecology and care for our world.

Francis’ respect for the life and dignity of each person led him to communicate with the outcasts of society as easily as he talked with bishops, nobles and the citizens of Assisi. A significant moment in Francis’ conversion came when he understood that even lepers were to be respected and not shunned. Is there a ‘leper’ in our life? - a person, or a category of persons, whom we do not wish to acknowledge or relate with in any way?
Francis was a peace-maker. At one time in Assisi the Bishop and the Mayor were at odds. Francis brought them together, asked his brothers to sing the ‘Canticle of Brother Sun’ (with a special verse added) and persuaded them to forgive one another.
Francis’ peacemaking extended way beyond the town of Assisi. At that time the Crusaders were going to the East to do battle with the followers of Islam, the Saracens, to win back possession of the Holy Land. Francis’ youthful ambition had been to win glory in war, but after his conversion all of that changed. Instead of going out to fight the Saracens, he wished to share with them the Good News of the Gospel. He even made the long journey to Egypt to visit the Sultan and invite him to accept Jesus as Saviour.

Francis did not want any of his followers, including his brothers and the lay people who came to him for advice, to carry weapons. This led indirectly to the collapse of the feudal system, as landowners could not fight one another when their tenants refused to carry arms. Often we find ourselves in a situation where peacemaking is needed. This is a great gift the Franciscan movement can make to the Church and the world.

Francis experienced life to the full. His austere life of penance contributed to his ill-health and he suffered intense pain, yet he was the most joyful of saints. We can all learn from his enthusiasm and from his simple, single-hearted response to God’s call.

As others followed in the way of Francis, the Franciscan movement was established for both men and women, offering a lifestyle focused on gospel living, conversion, peacemaking, contemplation, simplicity, and joy. Francis died in October of 1226 and was declared a saint in 1228.

The History of the San Damiano Crucifix

An unknown Umbrian artist painted the Crucifix Icon in the 12th Century. There is strong Syrian influence, and history tells us that there had been some Syrian monks in the area.
It is painted on wood (walnut) to which cloth had been glued. It is about 190 cm high, 120 cms wide and 12 cms thick. It is more than likely it was painted for San Damiano to hang over the Altar as the Blessed Sacrament was not reserved in non Parish Churches of those times and especially those that had been abandoned and neglected as we know San Damiano had been. In 1257 the Poor Clares left San Damiano for San Giorgio and took the Crucifix with them. They carefully kept the Cross for 700 years.
In Holy Week of 1957, it was placed on public view for the first time over the new Altar in San Giorgio's Chapel in the Basilica of St Clare of Assisi .
 

The Icon of the Transfigured Christ

For Eastern Christians the Icon is a representation of the living God, and by coming into its presence it becomes a personal encounter with the sacred, through the grace of the Holy Spirit. The San Damiano Icon is then a personal encounter with the transfigured Christ - God made man. The Crucifix contains the story of the death, resurrection and ascension into glory. It expresses the total and universal Paschal Mystery of Christ. It invites us all to take part in it with a lively and lived faith, just as St Francis did. Christ's saving death is shown in John's Gospel in its serene majesty, and this Crucifix portrays this in picture form. It is not surprising that Saint Francis was attracted to this Icon and that the inspiration for his life came from this Christ who spoke to him "Go repair my Church ... ".

The Figure of the Christ

The central figure of the icon is Christ, not only because of the relative size, but because Christ is a figure of light dominating the scene and giving light to the other figures "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life. " (John 8:12). Christ stands upright, not nailed. The eyes of Jesus are open: He looks out to the world, which He has saved. He is alive, the one who is eternal. Jesus' vestment is a simple loin cloth - a symbol of both High Priest and Victim. The chest, throat and neck are very strong, Jesus gives power of re-creation to His Disciples (John 22:23). He breathed on His Disciples (John 20:22), the Greek word used recalls the moment of Creation (Gen 2:7). The shadow over the face of Jesus is increased by the fact the halo and face are tilted forward on the original Icon. The humanity of Christ veils the true glory of the Word who lives in the super illuminous darkness of the Godhead.
Behind the outstretched arms of Christ is His empty tomb, shown as a black rectangle.

The Medallion and Inscription.

The Ascension is portrayed within this circle of red: Christ is breaking out of the circle, holding a golden cross which is now His Royal Sceptre. His garments are gold - a symbol of royalty and victory. His red scarf is a sign of His Dominion and Kingship; exercised in love. Angels welcome Him into Heaven.
IHS are the first three letters of the name of Jesus. The little bracket above indicates it is shorthand. NAZARE is the Nazarene; REX is' king' and IUDEORUM is 'of the Jews', which is reported in St John's Gospel "Jesus the Nazarene, King of the Jews"

The Hand of the Father

From within the semi-circle at the very top of the Icon, He whom no eye has seen reveals Himself in a benediction. This blessing is given by the right hand of God with the finger extended - the Holy Spirit. The Father gives the gift of the Holy Spirit to all because of the merits of the Christ's Passion.

The Mystical Vine

Mary and John

As in John's Gospel, Mary and John are placed side by side. Mary's mantle is white meaning victory (Rev 3:5), purification (Rev 7:14); and good deeds (Rev 19:8). The gems on the mantle refer to the graces of the Holy Spirit.
The dark red worn under the mantic indicate intense love, while the inner dress is purple - the Ark of the Covenant (Ex 26: 1-4).
Mary's left hand is raised to her cheek - her acceptance and love of John, and her right hand points to John while her eyes proclaim acceptance of Christ's words "Woman, behold your son... " (John 19:26). The blood drips on to John at this moment.
John's mantle is rose colour indicating eternal wisdom, while his tunic is white - purity. His position is between Jesus and Mary as is fitting for the disciple loved by both of them. He looks at Mary "Son, behold your Mother", but points to Christ.

Numbers

The Other Major Figures:

Mary Magdalene.

Mary Magdalene is next to Christ making her very special; her hand is on her chin indicating a confided secret "He is risen ". She wears scarlet, which is a symbol of love; her mantle of blue deepens this.

Mary Clopas.

Some authorities make her the mother of James. She wears garments of an earthen colour a symbol of humility, and her light green mantle - hope. Her admiration of Jesus is indicated by the gesture of her hand.

The Centurion of Capernaum .

He holds a piece of wood in his left hand, indicating his building of the Synagogue (Luke 7: 1 - 10). The little boy beyond his shoulder is his son healed by Jesus. The three heads behind the boy show "he and his whole household believed" (John 4: 45 - 54). He has extended his thumb and two fingers, a symbol of the Trinity, while his two closed fingers symbolise the hidden mystery of the two natures of Jesus the Christ. "Truly He is the Son of God" (Mark 15:39).

The Lesser Figures:

Longinus.

The Roman soldier who pierced Jesus' side with a lance.

Stephen.

Tradition gives this name to the soldier who offered Jesus a sponge soaked in vinegar wine after Jesus cried out "I thirst" (John 19: 28 -30).

The Unknown Saints.

At the bottom of the Icon are six unknown saints whom Scholars postulate are Sts Damian, Rufinus, Michael John the Baptist, Peter and Paul, all patrons of Churches in the Assisi area. St Damian was the Patron of the Church that housed the Cross and St Rufinus was the Patron Saint of Assisi. There is too much damage of that area to make a proper identification.

The Astonished Angels.

There ate two groups of angels - animatedly discussing the scene unfolded before them.
"For God so loved the world that He gave His only begotten Son, that whosoever believes in Him shall not die but have life everlasting" (John 3:16).

The Tomb.

The Rooster.

Firstly, the inclusion of the rooster recalls the denial of Peter who wept bitterly. Secondly, the rooster proclaims the new dawn of the Risen Christ 1 the true light (1 John 2:8). "But for you who revere my name, the Sun of Righteousness will rise with healing in its wings" (Malachi 4:2 or 3:20 depending on your translation).

The Shape of the Cross.

St.Clare, a young woman from a wealthy family was a noblewoman by birth. As a young girl, she helped those most in need and demonstrated a life of prayer. She lived as a penitent within the Offreduccio family household and was known throughout all of Assisi for her holy manner of living.

Clare secretly met with Francis and often spoke of her desire to join him. On Palm Sunday night, 1212, Clare took a courageous step on her spiritual journey. Clare escaped from a side door in her home and ran to meet Francis and his small band of brothers at the chapel of the Portiuncula of St. Mary of the Angels. Here, she renounced her privileged position.

Francis cut Clare’s hair, clothed her with a rough fabric garb of the followers of Francis, and immediately welcomed her to a life of poverty and simplicity. Francis also arranged for the other women who followed Clare’s example, to live at San Damiano, the original church he repaired, just below the city of Assisi. Here Clare's sister, Agnes, joined her as well as many other women from the area.

Eventually Clare made San Damiano her home. Inspired by the Spirit, and embracing poverty, humility and charity as companions on the journey it is clear that Clare created a new path for women.

The Gospels was the central heart of the Poor Ladies' lives as well as the inspiration and example of Francis and the brothers. They ate whatever food the brothers begged for them, wore simple clothing, gardened, and wove cloth. At age 21, Clare agreed to accept the role of abbess, and until she died, at about age 60, lived among her sisters as one who served. She called her companions “sisters” rather than “nuns,” as was the custom of the times and urged them to be examples and mirrors of God.

Clare healed many people who came to her in need, making the simple sign of the cross on their bodies. After 1224, she suffered poor health which forced her to remain bedridden for much of her life. Nevertheless, she continued to minister to her sisters and welcomed people who came to her for advice.

Clare requested and received the Privilege of Poverty (living without communal property or individual possessions) in 1216 from Pope Innocent III but did not receive full approval for her form of life until she lay on her deathbed. She was the first woman in the history of the church to have written a rule for women.

Her example prompted many women throughout Europe to join Poor Clare monasteries, with membership numbering 150 at the time of her death in 1253.

On her last day, as she saw many weeping by her bedside, she exhorted them to love "holy poverty" and to share their possessions. She was heard to say; "Go forth in peace, for you have followed the good road. Go forth without fear, for he that created you has sanctified you, has always protected you, and loves you as a mother. Blessed be God, for having created me."

Thus is the story of a man and a woman on fire with the call of poverty and simplicity, and whose only desire was to follow the profound call they were given by God.

Considered a co-founder of the Franciscan movement and two years after her death  Clare was declared a saint in 1255.