Category Archives: Formation


Francis presents his rule

Franciscan Formation is the life blood of any fraternity. The vitality of any Franciscan community is centered on ongoing formation, living the Gospel life with our brothers and sisters in sharing faith experiences. In this section the topics for discussion are, for example:

Our prayer life; and Cultivating a life of Franciscan virtue;

Other related topics are: The importance of our Franciscan gatherings; *
The Five Knots of the Franciscan Cord; *The Holy Father’s message to Franciscans

What does the cross teach us?

There was a saying in Francis’s era that all the theology that Christians needed to know was fully taught in the cross.
Think about that for a moment: all we need to know is fully taught in the Passion and crucifixion of Christ. What does the cross teach us?…

…The cross was foundational in Francis’s Christian way of life and remains a fundamental aspect not just of Franciscan spirituality, but of Christianity in general. Our Church teachings, Tradition, and Holy Scriptures have long supported the way of the Cross. The Catechism says, “Taking up one’s cross each day and following Jesus is the surest way of penance… The way of perfection passes by way of the Cross. There is no holiness without renunciation and spiritual battle. Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes.” 3 Scripture says, “If a man would come after me, let him deny himself and take up his cross and follow me.” 4

For Francis, the cross was crucial to his understanding of God’s love and redemptive mercy. From the beginning of his conversion, St. Francis had a great devotion and veneration for Christ crucified, and he never ceased to preach this devotion until his death.

Francis’s relationship with the cross began at the little church of San Damiano, where he received a locution. A locution is when a person audibly hears a set of ideas, thoughts, or imaginations from an outside spiritual source. It is a form of private revelation, similar to an apparition; but rather than receiving a vision, a locution is heard. Here is the account from Bonaventure:

For one day when Francis went out to meditate in the fields, he walked near the church of San Damiano which was threatening to collapse because of age. Impelled by the Spirit, he went inside to pray. Prostrate before an image of the Crucified, he was filled with no little consolation as he prayed. While his tear-filled eyes were gazing at the Lord’s cross, he heard with his bodily ears a voice coming from that cross, telling him three times: “Francis, go and repair my house which, as you see, is all being destroyed.” (Bonaventure: Book II: 536-538) 5

At that point, Francis kneeled down and said the following prayer:

Most High glorious God, enlighten the darkness of my heart and give me, Lord, a correct faith, a certain hope, a perfect charity, sense and knowledge, so that I may carry out your holy and true command. Amen. 6

The cross continued to reveal itself as a foundational part of Francis’s spirituality when he received the mission of the Order together with Bernard of Quintavalle, his first follower, at the church of St. Nicholas. Opening the Bible three times at random, the Scriptures were: “If you wish to be perfect, go, sell what you have and give to (the) poor, and you will have treasure in heaven. Then come, follow me” (Matthew 19:21). “Take nothing for the journey” (Luke 9:3). “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me” (Luke 9:23). Francis went with Bernard who immediately gave away everything he owned.

The cross, in the form of a TAU, became like a standard for Francis which he wore on his garments. In front of the bishop and townspeople, Francis stripped himself of his father’s clothes, divesting himself of his last worldly attachments. Then he dressed himself in the penitential tunic in the form of a TAU. He drew a cross with chalk on it to mark himself as a penitent.

Thomas of Celano wrote, “Francis preferred the Tau above all other symbols: he utilized it as his only signature for his letters, and he painted the image of it on the walls of all the places in which he stayed.” In the famous blessing of Brother Leo, Francis sketched a head (of Brother Leo) and then drew the TAU over this portrait. The Antonian Order (founded in 1095) was a penitential order that cared for lepers, and on their habit was painted a TAU. Francis was familiar with them, because they staffed a leper house in Assisi and a hospital in Rome near the church of San Francisco a Ripa. St. Anthony the Abbot of Egypt was (and still is) depicted in icons with the TAU. The TAU originates in the Old Testament: “and the LORD said to him: Pass through the city, through the midst of Jerusalem, and mark an X on the foreheads of those who grieve and lament over all the abominations practiced within it” (Ezekiel 9:4).

In the Fourth Lateran Council of 1215, Pope Innocent III referenced the TAU and quoted this verse in reference to the laxity and corruption in Church and the profaning of the Holy Land by the Saracens. St. Francis, who was at the Council, heard the Pope open the Council on November 11, 1215 with these words: “I have desired with great desire to eat this Passover with you” (Luke 22-15). The Pope continued, “The TAU has exactly the same form as the Cross on which our Lord was crucified on Calvary, and only those will be marked with this sign and will obtain mercy who have mortified their flesh and conformed their life to that of the Crucified Savior.” Pope Innocent III Innocent announced that for him, for the Church, and for every Catholic at the time, the symbol they were to take as the sign of their Passover was the TAU Cross. He ended his homily with “Be champions of the TAU.” Francis did just that.

Francis often wrote of the cross:

And the Lord gave me such faith in churches that I would simply pray and speak in this way: “We adore You, Lord Jesus Christ, in all Your churches throughout the world, and we bless You, for through Your holy cross You have redeemed the world. 7

And the will of the Father was such that His blessed and glorious Son, Whom He gave to us and [Who] was born for us, should, through His own blood, offer Himself as a sacrifice and oblation on the altar of the cross: not for Himself through Whom all things were made, but for our sins, leaving us an example that we might follow His footprints. 8

The rule and life of these brothers is this: to live in obedience, in chastity, and without anything of their own, and to follow the teaching and the footprints of our Lord Jesus Christ, who says: “If you wish to be perfect, go and sell everything you have and give it to the poor, and you will have treasure in heaven; and come, follow me.” And, “if anyone wishes to come after me, let him deny himself and take up his cross and follow me.” Again: “If anyone wishes to come to me and does not hate father and mother and wife and children and brothers and sisters, and even his own life, he cannot be my disciple.” And: “Everyone who has left father or mother, brothers or sisters, wife or children, house or lands because of me, shall receive a hundredfold and shall possess eternal life.” 9

“and you willed to redeem us captives through His cross and blood and death.” 10

Francis even wrote an in-depth devotion to the cross in his “Office of the Passion” which he wrote for the friars to say from Holy Thursday to the Easter Vigil.

Perhaps Francis’s understanding of the cross is best revealed in a story told in the Little Flowers of St. Francis “On Perfect Joy.”

One winter day Saint Francis was walking to the chapel of Saint Mary of the Angels from Perugia with Brother Leo, and the bitter cold made them suffer keenly. Saint Francis called to Brother Leo and said, “Even if one of our brothers gives sight to the blind, heals the paralyzed, drives out devils, gives hearing back to the deaf and makes the lame walk, write that perfect joy is not in that.” And going on a bit, Saint Francis cried out again in a strong voice, “Brother Leo, if a friar knew all languages and sciences, and if he also knew how to prophesy and to reveal not only the future but also see the secrets of the consciences and minds of others, write down and note carefully, that perfect joy is not in that.” Brother Leo, in great amazement, finally asked, “Father, I beg you in God’s name, what is perfect joy?” And Francis replied, “When we come to Saint Mary of the Angels, soaked by the rain and frozen by the cold, all soiled with mud and suffering from hunger and we ring at the gate and the porter comes and says angrily, ‘Who are you?’ and we say, ‘We are two of your brothers,’ and he contradicts us and says, ‘You are not telling the truth, you are two rascals who deceive people and steal from the poor. Go away!’ Oh, Brother Leo, write, that is perfect joy! And if we endure all his insults and injuries with patience, oh, Brother Leo, write, that is perfect joy! And now hear the conclusion, Brother Leo. Above all the graces and gifts of the Holy Spirit which Christ gives to His friends is that of conquering oneself and willingly enduring sufferings, insults, humiliations, and hardships for the love of Christ. For we cannot glory in all those other marvelous gifts of God, as they are not ours but God’s, as the Apostle says, ‘What have you that you have not received?’ [What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it (1 Cor 4:7)]. But we can glory in the cross of tribulations and afflictions, because that is ours, and so the Apostle says: ‘I will not glory save in the Cross of Our Lord Jesus Christ!’ (cfr. Gal 6:14) 11

Francis’s words here echo the words of St. Paul written in his letter to the Corinthians:

Therefore, that I might not become too elated, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated. Three times I begged the Lord about this, that it might leave me, but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong. 12

In these words of both St. Francis and St. Paul, we see a keen devotion to the cross not just as an abstract theological idea, but as a personal way of life. We see in both of them a radical commitment to imitating Christ on the cross by not only embracing their “crosses” but by precisely finding contentment, joy, even glory and strength in them. By finding “power in weakness” and “glorying in tribulations and afflictions,” Francis and Paul received spiritual strength. And this is precisely what sets Christians apart radically.

And when we live our lives dedicated to the cross in such a radical fashion, something changes inside us. For most of us, it is spiritual, emotional, maybe psychological. But for some, it is also physical. In fact, some have concluded that St. Paul received the stigmata on his body due to the words he wrote, “I bear the marks of Jesus on my body” (Gal: 6:16). St. Francis, too, had this experience. The cross that was imprinted internally on his heart some twenty years earlier in San Damiano mysteriously manifested itself externally on his body in the stigmata.
Francis went to the mountain of Laverna in 1224, two years before he died, to fast and pray in honor of the feast of St. Michael the Archangel (Sep. 29). The month of September is replete with images of the cross, including the Feast of the Exaltation of the Holy Cross (September 14). On September 17, Francis received the stigmata. The Legend of the Three Companions said:

From that hour [after the locution at San Damiano], therefore, his heart was wounded and it melted when remembering the Lord’s passion. While he lived, he always carried the wounds of the Lord Jesus in his heart. This was brilliantly shown afterwards in the renewal of those wounds that were miraculously impressed on and most clearly revealed in his body. From then on, he inflicted his flesh with such fasting that, whether healthy or sick, the excessively austere man hardly ever or never wanted to indulge his body. Because of this he confessed on his death bed that he had greatly sinned against “Brother Body.” … We have told these things about his crying and abstinence in an incidental way to show that, after that vision and the message of the image of the Crucified, he was always conformed to the passion of Christ until his death. 13

Thomas of Celano said that the cross that was imprinted internally on his soul at San Damiano would manifest itself externally on his body in the stigmata on Mount Laverna. “From that time on, compassion for the Crucified was impressed into his holy soul. And we honestly believe the wounds of the sacred Passion were impressed deep in his heart, though not yet on his flesh.”14

There on Mount Laverna St. Francis prayed for two gifts: to feel in his body the pain which Jesus felt during his Passion and to know in his heart the love which Jesus felt for all humanity. And Francis, mysteriously, received the stigmata – the wounds of Christ – on his hands, feet, and side:

On a certain morning about the feast of the Exaltation of the Cross, while Francis was praying on the mountainside, he saw a Seraph having six wings, fiery as well as brilliant, descend from the grandeur of heaven. And when in swift flight, it had arrived at a spot in the air near the man of God, there appeared between the wings the likeness of a man crucified, with his hands and feet extended in the form of a cross and fastened to a cross…. As the vision was disappearing, it left in his heart a marvelous fire and imprinted in his flesh a likeness of signs no less marvelous. For 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. 15

Francis was at once overwhelmed with joy, but doubled over with pain. The prayer that Francis made is remarkable. Francis had dedicated his life “carrying the cross” of Christ. The love of God that he discovered through the cross determined everything he did and how he lived his life. He loved Christ on the cross so much that he desired to be with him where he was – there on the cross. That is why he made this twofold prayer — to feel in his body the pain of the cross, but also in his heart the love that Christ had for all people. In fact, there is a connection — a oneness — between sacrifice and charity. The cross, in fact, is the ultimate sacrifice, the ultimate charity of God.

The life of Francis was now inexplicably and mysteriously united to that of Christ. The Incarnation of Christ, the “masterpiece” of God’s creation, indeed, the whole purpose of creation (to use the words of Scotus) culminated in the Passion and crucifixion as the highest expression of God’s love, charity, and mission: “When Jesus had taken the wine, he said, ‘It is finished.’ And bowing his head, he handed over the spirit” (John 19:30). The life, love, and mission of Christ were marked by the two great feasts of Christmas and Easter. Similarly, Francis’s life and devotion to Christ was defined by the two great events of the re-enactment of the nativity scene at Greccio (the Incarnation) and the reception of the stigmata at Laverna (the crucifixion).

Ultimately, the wounds of the stigmata were and remain a mystery. Just like the cross of Christ. And as there were some who doubted at the time of Francis, so there remain those today who doubt it, as well. Some have concluded that Francis had contracted leprosy (cf. Chiara Frugoni: “the Life of Francis” and Donald Spoto: “The Reluctant Saint”). Yet, the stigmata remained a mystery also to St. Padre Pio who himself said that he himself did not understand the stigmata.

Finally, it is important to note that as Christians and Franciscans we do not put our hope solely in the cross. The cross was not the ultimate goal that the great saints sought: Heaven and the Resurrection were. The cross is not our final vocation: the Resurrection is. The cross is the mere pathway to the Resurrection. Without the cross there is no Resurrection; unless God comes down in the world, there is no way to go up to Heaven. Thus, in the end, suffering on the cross does not have the final word: the Resurrection does. By embracing the cross, Christ shows us the way. And Francis, by embracing it, is an example of how we should live.

So from these reflections, we have seen what the cross meant to Francis, but what does it mean to us today? As followers of St. Francis, we don’t necessarily seek to emulate them in everything they do; rather, we seek to take inspiration from their lives which we make relevant to us today. So what does the cross do today? I believe that the cross is not just an abstract theological idea taught in seminaries and debated among theologians. Nor is it something embraced only by the great saints like Francis. I believe that, like Francis, the cross can still be worked into our personal spirituality and our daily lives. In effect, we, too, can have a “personal relationship” with the cross.

Many of us often want God to remove our crosses. We pray over and over for him to remove them, but he doesn’t. Many times we become frustrated. However, in this, are we not looking to God as a “worldly messiah” who will give us “health and wealth”? Is this not the same Messiah that many Jews hoped for, one who would unite them, bring peace, free Israel from the pagan Roman Empire, and restore their nation like the military kingdom of David? In Christ’s own lifetime, many turned away from him when they realized that Jesus was not that kind of Messiah. Instead, Christ’s Messiahship was one that foretold of a spiritual kingdom with authority over heaven and earth where love and forgiveness from sins ruled. Just the same, many today give up and turn away from God when he does not deliver them from their ailments. But the wise Christian, truly catechized in the faith, knows that losing himself is the way to true life. Then, our “crosses” are not a sign of God’s disfavor, but they are a sign of his glory. This is the experience not only of St. Francis and St. Paul, but all the other great saints who have gone before. They do not glory in their gifts, but in God’s gifts and their own weaknesses.

All of us – today as well as 800 years ago – can still impute our sins to the cross and, through it, become holy. “Now those who belong to Christ [Jesus] have crucified their flesh with its passions and desires.” (Gal: 5:23) But first, what do we mean by “sin”? The Greek word for sin was “amartia,” which literally means “to miss the mark.” At some level, sin is a disobedient action or inaction that is offensive to God because it goes against his nature, which is good. For example, if God is truth and we tell a lie, we are doing something against what he is. Yet, when many of us hear the word “sin” we become uncomfortable. We may associate sin with vice, dissipation, and moral turpitude. We may think that our sins are not great since we are not thieves, connivers, adulterers, etc. We are good people; we are honest with the people we live and work; we go to Mass regularly; we obey the laws. Or, perhaps somewhere along the line in our lives we received guilt and shame and, perhaps, we spent a lot of time trying to get “good.” So any talk of sin relives that sense of guilt. Yet Scripture tells us, “There is no one just, not one,” (Rom 3:10) and “All have sinned and are deprived of the glory of God” (Rom 3:22). Just the same, none of us are not completely unholy – “totally depraved” as a 16th century Protestant reformer believed 16 since we were created good in the image of God. We have already said that the essence of who we are is good. There is always a little bit of good in the worst of us and a little bit of bad in the best of us.

So what is sin? It implies more than just dissipation and wickedness. In addition to violation of the Commandments or the traditional capital sins of pride, wrath, greed, sloth, lust, envy, and gluttony there are others. These include attitudes that are less than perfect like doubts, fears, resentment, despondencies, impatience, lack of love, shame, guilt, etc.

So, how does this relate to the cross? The Passion of Christ was not just an historical event; it is not just a remote event that happened out of which a theology of atonement was developed. Nor is it merely a “ticket” to heaven through which we are “justified” abstractly or intellectually for our sins. The cross is the bridge between God – who is holy, pure, all good, only good, and sinless – and us who are unholy, impure, and sinful. The cross purifies the soul of all its defects, vices, shame, and sin.

Regardless of whether our sins are great or small, whether they deal with vice or negative attitudes – it is the cross that closes the gap between God’s holiness and our own unholiness. The cross fully absolves us of from all these attitudes. In effect, the cross purifies us and makes us holy and spotless – just like God – whether we are, indeed serious sinners or normal less-than-perfect people.

Though your sins be like scarlet, they may become white as snow; Though they be red like crimson, they may become white as wool. (Is 1:18)

You shall be a glorious crown in the hand of the Lord, a royal diadem held by your God. No more shall men call you ‘Forsaken,’ or your land ‘Desolate,’ but you shall be called ‘my Delight,’ and your land ‘espoused.” For the Lord delights in you, and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; And as a bridegroom rejoices in his bride so shall your God rejoice in you. (Is 62:3)

Reflect for a moment on these Scripture verses. Do you believe what they say? When you look in the mirror, do you see someone “white as snow or wool?” Do you believe that you are God’s “delight, espoused to the Lord?” Or do you believe that God would never want to be with you as you are. I see a lot of people who believe there is something wrong with them inside. That they have to become something else before God will love them – that they have to become something else in order for God to love them. They do not believe that God loves them as they are. From religion, they continually ask God to change them – to make them different. This originates in shame, which is an effect of sin. It does not necessarily mean that the particular person committed a great sin and they are paying the consequences. Yet, shame is a consequence of original sin. The fact is that no one among us will ever be totally pure until we are glorified in Heaven. In the meantime, we have the cross: God allowed his Son to die on the cross for us. In the cross is our connection to God and his holiness and purity. If you don’t believe that you are as “white as snow” and “espoused to the Lord”, I would suggest that you look to the cross.

We can bring everything to the cross that is unholy in us. In order to do this, we need to be attentive to what our sins are. Through our self-examens we discover what our sins are, which we can unite to the cross in prayer: guilt, shame, fears, doubts, anxieties, resentments, negative attitudes and other feelings. Then we impute them to the cross. When we do this, they stick to the cross — almost like metal sticks to a magnet. In this, Jesus on the cross is our sacrificial lamb onto which we cast all our ugliness inside. This ordinarily happens in the sacraments — especially in baptism and reconciliation–, but it also can happen in prayer. In prayer, imagine that the cross is inside of you and that everything negative within you is sticking to it. There it is cast away. All of it. And God is smiling through the entire process. You are “white as snow” and “espoused to the Lord.”

God gave us his laws and truth, but he also gave us our lives, everything we have, creation, and each other. He did this — as he does everything — out of love for us in order to enjoy, praise, and revere him in our free will. Yet God did not stop there. He is so good and loving that he gave us himself on the cross as a sacrifice to take up all our sins. God loves us and gives so much that he takes even our sins. God actually wants us to give our sins to him on the cross so that we will become redeemed, holy, purified, and spotless. The cross is the ultimate example of just how much God loves us, and it shows us how he wants us to be free and pure.

You may feel that you are not worthy to give your sins to God. However, this is precisely what the cross is for. It gives us the opportunity for cleansing and it creates purity within us. You may ask yourself, “How can God, who is infinitely greater, holier, more powerful, and omnipotent give himself for me in this way?” And, you would be right to ask yourself that. Scripture says, “Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die. But God proves his love for us in that while we were still sinners Christ died for us” (Rom 5:7-8). In fact, the Cross reveals “the power of God” (cf. 1 Cor 1:24), which is different from human power; indeed, it reveals his love which is not according to human logic: “For the foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Cor 1:25).

Once we understand the cross, then we, too, can develop a “personal relationship” with God through it. Then, we come to love Jesus and the cross passionately. When we understand that the cross is the bridge that connects us to heaven and purity, and when we attach our sins to it, then we have closed the gap that separates us from God. Our sinfulness is no longer a barrier to God, but through the cross, we are connected and united to God. Because of the cross, we never have to be good enough, holy enough, pure enough (in fact, we realize that we never can be); instead, we are forgiven and washed clean.

When the cross and Passion become a working part of our spirituality and we have developed a relationship with God through the cross, then we, too, want to glory only in it. We can repeat with St. Paul, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Gal: 6:14). Thomas of Celano said of Francis, “Who can express, who can understand how far Francis was from glorying in anything save in the cross of our Lord?” 17 Francis himself said, “But in this we can glory: in our infirmities and bearing daily the holy cross of our Lord Jesus Christ.”


3 Cf. Paragraph 1435; 2015, Catechism of the Catholic Church (1997 edition).

4 Matthew 16:24

5 Cf also Thomas of Celano II (Book II: 249-250); Legend of the Three Companions (Book II: 75-78).

6 This prayer is mentioned in several manuscripts. They all indicate that Francis prayed it at the foot of the crucifix of San Damiano.

7 Testament, 5

8 Second Version of the Letter to the Faithful, 11-13

9 rule of 1221, chapter I

10 rule of 1221, chapter XXIII

11 The Little Flowers of St. Francis, Part I, Chap VIII

12 2 Cor 12:7-10

13 Legend Three Companions, Chap V

14 2 Celano 10 (Book II: 249)

15 Bonaventure, Major Life, chap. 13

16 Cf. Calvin, John. “Ephesians Ch 2:1.”. Commentaries to the Epistle of Paul to the Galatians and Ephesians. Translated by Rev. William Pringle.

17 2 Celano: chapter CLIV

18 Admonitions, 5

Franciscan Penance

Question: What is penance for you?
I’d like to offer several ideas of what penance is.

1. Penance is a sacrament
In a sacramental understanding of the term, “penance” applies to the whole activity from confession to absolution. The sacrament of penance (also called reconciliation or confession is one of the two sacraments of healing: “Jesus Christ has willed that by this means the Church should continue, in the power of the Holy Spirit, his work of healing and salvation.” [Catechism of the Catholic Church, 1421] Through the priest who is the minister of the sacrament and who acts not in his own name but on behalf of God, confession of sins is made to God and absolution is received from God.

2. Penance is repentance, which is a conversion, a metanoia, or a new beginning
After Francis’s return to Assisi from the dream in Spoleto, he began performing the following actions:

  • Ascetic practices: Francis began wearing a hair-shirt, fasting, and engaging in other corporal disciplines.
  • Solitary prayer: Francis began withdrawing to caves and isolated places outside of Assisi with a companion for prayer and reflection.
  • Giving alms: Francis gave money, clothes, and food to the poor, and he bought furnishings for churches. According to the sources, Francis had always been generous, but now his largesse took on religious meaning.
  • Pilgrimage: On a pilgrimage to Rome, Francis took a large handful of coins and threw them over the tomb of St. Peter; before returning to Assisi, he traded clothes with a beggar, now not only giving to the poor, but identifying with them and becoming one of them.
  • Re-building churches: After selling his father’s horse and cloth in Foligno, Francis begins re-building the church of San Damiano; he later re-built San Pietro della Spina near Rivotorto in the valley, and the Portiuncula/St. Mary of the Angels. (This will be taken up in the next lesson.)
  • Serving lepers.In these actions, Francis was doing things differently; he was converting. He was moving away from one way of life and embracing another. This was his life of penance.

    The origins of this practice of penance are found in the Bible. In the original Greek language of the New Testament, John the Baptist and then Jesus insist that their listeners have a metanoia. The Greek translation says, “Metanoeite!” which translated literally means to change one’s mind or heart. This phrase was translated into the Latin Vulgate Bible as “Paenitentiam agite!” (literally, “do penance”). Then, the words were translated into English as repent.

    In those days John the Baptist appeared, preaching in the desert of Judea and saying, ‘Repent, for the kingdom of heaven is at hand!’ (Matthew 3: 1-2).
    From that time on, Jesus began to preach and say, ‘Repent, for the kingdom of heaven is at hand.’ (Matthew 4:17)

    So we see that the biblical meaning of the word “repent”, which has the same root as the word “penance” means metanoia, change of heart, conversion.

    And this biblical meaning of penance is the same as Francis’s understanding of penance; i.e., the turning away from sin and having a conversion of heart. In fact, Francis wrote in the first line of his Testament, written just two years before he died, that he began to do penance by serving lepers. “The Lord granted me, Brother Francis, to begin to do penance in this way: While I was in sin, it seemed very bitter to me to see lepers. And the Lord Himself led me among them and I had mercy upon them. And when I left them that which seemed bitter to me was changed into sweetness of soul and body; and afterward I lingered a little and left the world.” Thus, in Francis’s experience with the lepers, we clearly see not just an external action or a corporal discipline, but a change of heart – a metanoia. His heart was changed through his actions. Through his embrace of the leper, Francis says that his bitterness was changed into sweetness, and he was transformed. Thus, for him penance was not merely an external act, but it was an act accompanied by an internal change of heart. Penance changed him and brought him closer to God. It should also be said that his heart was not changed without the action; rather, the change of heart followed, and was consequential of, the action.

    So after returning to Assisi from Spoleto, and later separating from his father, Francis thoroughly dedicated himself to penance. And after Francis’s first followers joined him, they, too, took up this penitential life. When asked who they were, Francis and his followers referred to themselves as penitents from Assisi.1 It was not until they went to Rome and were granted oral approval of their way of life by Pope Innocent III in 1209 that they began calling themselves Fratres Minores (Friars Minors). Soon after this important meeting, Francis’s fledgling group of penitents would emerge from the penitential movement, and become established as a distinct Order within the Church: the Order of Friars Minor.

    Question: Why did Francis embrace the leper? And later dedicate his life to serving lepers?
    At table:
    1. Who is the leper in your life? Can you find the courage to “embrace” that person?

3. Penance is a corporal discipline, also known as asceticism:
Let’s look a little more closely at the specific ways in which Francis practiced penance. In addition to his work with the lepers, Francis (and Clare) practiced corporal penances, which were often quite harsh: Francis often mixed his food with ashes or bitter herbs to kill the taste, while Clare ate very little; Francis commonly wore a hair-shirt (a rough garment worn on the skin underneath the habit), while Clare wore a small rectangle of horsehair under her tunic; they deprived their bodies of sleep; Francis sometimes slept on stones while Clare slept on a bed of vine-branches or the bare floor using rocks for pillows; Francis frequently responded to temptation by rolling around naked in thorn bushes or snow. Thomas of Celano said that Francis subjected himself to severe disciplines and called his body “Brother Ass” (i.e. donkey). (2 Celano, 97). Francis wrote in his Letter to the Faithful: “All those who love the Lord with their whole heart … and hate their bodies with their vices and sins … produce worthy fruits of penance.” In the 10th Admonition, he wrote, “Many people, when they sin or receive an injury, often blame the Enemy or a neighbor, but this is not right, for each one has the real enemy in his own power; that is, the body through which he sins.”

These corporal penances practiced by Francis, Clare and their followers should more precisely be called asceticism. In this, we should distinguish between penance (the biblical metanoia described above), and asceticism (self-mortification). It is true that Francis and the early Franciscans regularly practiced asceticism as a form of penance, but penance was not limited to asceticism; for Francis, penance meant conversion.

Question: Why did Francis and Clare practice asceticism?

At table: What forms of corporal penance have you ever engaged in? What were the results?

4.Penance is a detachment from worldly things by seeking to avoid vice by practicing virtues

Francis and the early Franciscans practiced penance and asceticism because they believed that sin was the result of an inordinate attachment to worldly things. While fervently believing that the world was good, they believed that too strong an attachment to the things of the world could lead to sin. In fact, the seven deadly sins (pride, greed, lust, gluttony, ire, sloth, and envy) are natural God-given instincts taken to the extreme. By disciplining the body, or flesh, which they recognized as housing sin, they were seeking to free themselves of vices in order to live in the Spirit. They were not punishing their bodies because they believed them to be evil; rather, through self-mortifications, they were seeking to detach themselves from the things of the world, avoid vices, and be free to practice virtues.

Francis’s primary form of penance was working with the lepers. We might judge that he struggled with pride before his conversion. The sources say that he often sought to look good in fine clothes, he wanted to impress people by becoming a knight, he enjoyed feasts and parties, etc. (cf. Legend Three Companions, Chap. 1). However, these vices kept him rooted to worldly things. They prevented him from being able to freely experience, enjoy, and love God. Thus, once he discovered the humility that was required for him to work with lepers, his pride was leveled and he was forced to become humble. Through working with lepers, Francis was freed of his vices, and he could love and more freely enjoy God. And so great was the spirituality he experienced through that humble service, he continued to work with lepers all his life, and he established leprosaria throughout all of Italy. He even required that new friars work with lepers as fundamental to their formation.

Penance, sacrifices, and ascetic practices help us to avoid vice and grow in virtue. They reform the human condition that is naturally inclined towards selfishness and self-centeredness, and they create the interior freedom that allows the soul to re-orient itself towards others. We can be inspired by the experience of Francis, Clare, and the early Franciscans who experienced a radical and full metanoia. Without falling into Phariseeism – showing off external mortifications in order to receive praises from the people – (cf. Matthew 6:2), or without engaging in extremism, we can discover in them what true penance is: metanoia, another way of saying conversion.

Francis’s main form of penance was working with the lepers. His vices kept him rooted to worldly things and prevented him from being able to truly experience, enjoy, and love God. Thus, once he discovered the humility that was necessary to work with lepers, his pride was leveled. In working with lepers, Francis was freed of his vices.

The Seven Deadly Sins (also known as the Capital Vices or Cardinal Sins), is a list or classification of vices that have been used since early Christian times to educate and instruct the faithful concerning humanity’s tendency to sin. However, there are seven virtues to directly counteract each of the vices that can be practiced in its place.


pride    Humility
greed   Charity
sloth    Diligence
wrath   Patience
lust      Chastity
envy Kindness
gluttony Temperance

Question for table: Which of the vices are you inordinately attached to? Can you practice its corresponding virtue to offset the vice?

5. Penance is atonement for one’s sins or those of another
6. Penance is a form of intercession

Make sure I note the difference between voluntary penance and involuntary penance; we can choose penances; i.e. fasting, corporal works of mercy, prayer, etc. or let sufferings we do not choose become a form of penance; i.e. sickness, job/financial loss, etc.

Paragraph 1435 of the Catechism of the Catholic Church says: “Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right, by the admission of faults to one’s brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one’s cross each day and following Jesus is the surest way of penance.” (cf. Luke 9:23). In this list, there are numerous ways of practicing acts of penance leading to a conversion.
Final Homework Assignment:

Do penance! Find the penance that God wants for you to do and embrace it! Do it daily, weekly, monthly! But do it.

Take five minutes and write down your penance.

Are you going to do penance this month?

Do not be hearers of the word, but be do-ers!

“And lead us not into temptation”

Temptation is a trial of fidelity
The following article is from The hermeneutic of continuity blog written by a Catholic priest in Britain, Fr. Tim Finigan. I have often wondered myself about the words of the Lord’s Prayer, “And lead us not into temptation”. Instinctively I knew that God does not lead us into sin (or the near occasions of sin). We are perfectly capable of doing this ourselves. And we often confuse, as Father Finigan points out, temptation with sin. Temptation ¹ Sin. Temptation is rather a trial of fidelity, integrity, virtue, constancy. In short it is a test. And we really don’t like tests. And, as Father points out, the next line of the prayer asks God to “deliver us from evil” (or as some translations have it, personifying evil, to “deliver us from the Evil One.”)

I have included below a line by line Latin/English Our Father.
Father Finigan has included a beautifully illustrated page from a Medieval Bible (these were painstakingly done by hand by monks) as an intro to his blog.
From Meriam Webster her·me·neu·tic noun \ˌhər-mə-ˈnü-tik, -ˈnyü-\
Definition of HERMENEUTIC

1 plural but sing or plural in constr : the study of the methodological principles of interpretation (as of the Bible)

2 a method or principle of interpretation
An article in today’s (London) Telegraph is headed, “‘Blasphemous’ Lord’s Prayer corrected by France’s Catholic Church.” I think that ‘blasphemous’ is over-egging the pudding and that there is a danger of focusing on the wrong word.

The previous French version of “et ne nos inducas in tentationem” was: “Ne nous soumets pas à la tentation” (do not submit/subject us to temptation) and this is to be replaced by: “Et ne nous laisse pas entrer en tentation” (do not allow us to enter into temptation.)

Clearly we do not want to say that God would subject us to a temptation to be uncharitable to someone or to drink too much or to look at pornography on the internet. We would certainly prefer to say that we ask Him not to allow us to be tempted in such ways.

However I don’t think that the translation of “inducas” is the problem, but rather the translation of “tentatio.”

The word “temptation” in modern European languages now generally refers to temptations that proceed from concupiscence (the disordered desire consequent on original sin) or those which come about because of our previous habits of sin.

In the Greek New Testament, the word “peirasmon” (peirasmon) was used in a different way, for example of the temptations of Christ – who did not suffer from concupiscence or past habits of sin. It is also used, for example, by Our Lord Himself when he said to the disciples “You are the men who have stayed with me in my trials” (Lk 22.28) It would be absurd to render this verse as though Christ were saying that the apostles had stood by him in temptations to sin (He didn’t have any.) Our Lord was tested and put through trials by the devil at the beginning of His public ministry and finally through His passion. (This also applies to the depressingly common misunderstanding of Hebrews 4.15, especially in the Jerusalem Bible translation.)

Therefore we ask the Father not to lead us into the time of trial, not to allow us to be subjected to the onslaught of the devil. We know that He will not do anything that causes us to sin or in any way exacerbate the effects of original sin or our own past sins. We are asking Him to deliver us from evil, as the next clause in the Lord’s prayer makes clear.

If we want to re-translate the Our Father, it would be better to recognize the modern use of the word temptation and replace that (“Do not lead us into the time of trial” / “Do not put us to the test” or some other such adjustment) rather than worry about the word “inducas.”

Can you change the world?

Pope Francis: “It is not possible to build bridges between people while forgetting God. But the converse is also true: It is not possible to establish true links with God while ignoring other people.”
After reflecting on the above quote, consider the following:
Let There Be Peace on Earth
Can you change the world? Not all by yourself you can’t. Remember, we have only one Messiah—and you’re not Him. But by working with others—in your fraternity, in your parish, in your community (and with plenty of unmerited but freely supplied grace)—you can make a difference! Below you’ll see just a few ways. It would be surprising if you couldn’t think of a lot more. [*Create an apostolate around any of those below.]

Tutor a disadvantaged or special needs young person.

Do something good for someone who can do nothing for you in return.

Show compassion and helpfulness to those who have gotten their lives into a total mess.

Be willing to draw on the compassion and helpfulness of others when your life seems to be becoming a total mess.

Don’t let bad feelings be the end result of disagreement.

Persons in other faith traditions and cultural groups are children of God. Do something to prove that you actually believe this. Then join a group that actually believes this.

Make the Gospel, rather than the current social and political situation, the starting point of your thought and action.

See if empowering others doesn’t also empower you.

You don’t volunteer for peace-building activities because you “don’t have time”? Ask yourself some hard questions about how you use time.

Tell others how much they matter. Then show others how much they matter.

You don’t love others by imposing your reality on them. On the other hand, power based on love is a thousand times more effective and permanent than the power gained through threat of punishment or exclusion.

Think of all the ways the word “community” could be used. Then accept personal responsibility for helping to create all sorts of better communities.

Where’s God in all of this? In your thoughts, words, and actions, hopefully. This is one of the most important ways that God’s Presence comes into the world.
* Editor’s addition
pax et bonum
Mike DePue ofs
JPIC Animator / St. Clare Region
NAFRA JPIC Commission Member