St. Francis of Assisi

by G. K. Chesterton

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The writer may put himself in the position of the ordinary modern outsider and enquirer; as indeed the present writer is still largely and was once entirely in that position. He may start from the standpoint of a man who already admires St. Francis, but only for those things which such a man finds admirable. In other words he may assume that the reader is at least as enlightened as Renan or Matthew Arnold; but in the light of that enlightenment he may try to illuminate what Renan and Matthew Arnold left dark. He may try to use what is understood to explain what is not understood. He may say to the modern English reader: “Here is an historical character which is admittedly attractive to many of us already, by its gaiety, its romantic imagination, its spiritual courtesy and camaraderie, but which also contains elements (evidently equally sincere and emphatic) which seem to you quite remote and repulsive. But after all, this man was a man and not half a dozen men. What seems inconsistency to you did not seem inconsistency to him. Let us see whether we can understand, with the help of the existing understanding, these other things that seem now to be doubly dark, by their intrinsic gloom and their ironic contrast.

Book Summary

This book presents a biographical and spiritual exploration of St. Francis of Assisi, crafted for a modern, often skeptical, audience. The author's central thesis is that the key to understanding Francis's seemingly contradictory character—his profound joy amidst severe austerity, his love for creation coupled with extreme self-denial—is to view his faith not as a dry philosophy, but as an intense and all-consuming love affair with God. By embracing utter humility and poverty, Francis achieved a spiritual inversion, allowing him to see the world not as a given, but as a constant, miraculous gift. This perspective, the author argues, is what fueled his dramatic life, transformed the medieval world, and established a legacy of joy, charity, and a renewed appreciation for the natural world.

Summary

1. Introduction and Historical Context The author begins by establishing his approach: to explain the radical, often repellent aspects of a medieval saint to a modern reader who admires his humanity but is puzzled by his asceticism. To understand Francis, one must first grasp the world he was born into. The preceding Dark Ages are framed as a necessary and prolonged "penance" for the decadence of the late Roman Empire, where nature-worship had devolved into perversion. The twelfth-century world, having purged itself of this poison, was spiritually "clean" and innocent, like a new creation. It was a stark, austere world, but one ready for a fresh start. Francis arrived at this moment as "the Pardon of God," a figure who could reconcile man not only to God but also to nature and to himself.

2. The Conversion and Central Philosophy of St. Francis This section charts Francis's journey from a popular, aspiring knight and poet to a radical ascetic. His transformation begins with sickness and failed military ambitions, culminating in a vision where a voice from the crucifix in the ruined church of St. Damian tells him to "rebuild my house." Francis's impulsive decision to sell his father's cloth to fund the repairs leads to public humiliation and a dramatic break with his family, where he strips himself naked and renounces all worldly ties. In this abyss of nothingness, he discovers a profound joy and freedom. The author explains this as a spiritual "somersault" where total humiliation becomes a source of supreme happiness. By embracing the role of a "fool for Christ," Francis begins to see the world "upside down," recognizing that all of creation is precariously and miraculously dependent on God's love. This perspective of sublime dependence and infinite gratitude becomes the core of his philosophy, turning ascetic practices like fasting and poverty from acts of denial into passionate expressions of love.

3. The Founding of the Franciscan Orders and the Mission to the World Having become the "Little Poor Man," Francis's sincere joy and dramatic courtesy attract his first followers. He establishes the Friars Minor ("The Little Brothers") on a radical principle of absolute poverty, owning nothing individually or collectively. This freedom from worldly attachments allows them to become nomadic preachers, mingling with all classes of society and treating every person, from the Pope to the beggar, with a disarming respect and interest. The movement's explosive growth leads Francis to seek and win papal approval from Pope Innocent III. This period sees the establishment of the Second Order for women (with St. Clare) and the Third Order for lay people, embedding the Franciscan spirit into the fabric of society. Throughout, Francis is driven by an intense desire to mirror his Master, a quest that leads him to seek martyrdom by attempting to convert the Sultan of Syria during the Crusades.

4. The Stigmata, Death, and Enduring Legacy The book culminates with the most mysterious events of Francis's life. His spiritual journey reaches its apex on Mount Alverno, where, in a vision of a crucified seraph, he receives the Stigmata—the physical wounds of Christ in his hands, feet, and side. This event seals his life's mission and precedes his final decline into sickness and blindness. Even in his dying days, his actions are poetic gestures, as when he politely asks "Brother Fire" to be courteous before his eyes are cauterized. He dies as he lived, laid bare on the ground to embrace "Lady Poverty" one last time. The final chapter reflects on his testament, arguing that the Church's subsequent moderation of his absolute rule of poverty was necessary to prevent his movement from becoming a narrow, extremist heresy. Instead, the sane and humanizing spirit of St. Francis was absorbed into the wider world, inspiring a renaissance in art, poetry, science, and social justice that continues to shape civilization.