From: Subject: A Comparison of the Mysticism of Francis of Assisi Date: Wed, 18 Oct 2006 22:04:59 -0500 MIME-Version: 1.0 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.fatheralexander.org/booklets/english/st_francis_st_seraphim.htm X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 A Comparison of the Mysticism of Francis of = Assisi

A Comparison of the Mysticism

of Francis of Assisi

With That of St. Seraphim of Sarov

Originally printed in Synaxis: Orthodox Christian = Theology in=20 the 20th Century, Vol. 2, pp. 39-56.

During my prayer two great lights appeared = before=20 me (deux grandes lumibres m'ont ete montrees) =97 one in which I = recognized the=20 Creator, and another in which I recognized myself.
=97 Francis' own words about his prayer

The truly righteous always consider themselves = unworthy of=20 God.

=97 Dictum of St. Isaac the=20 Syrian

Studying the biographical data of Francis = of Assisi,=20 a fact of the utmost interest concerning the mysticism of this Roman = Catholic=20 ascetic is the appearance of stigmata on his person. Roman Catholics = regard such=20 a striking manifestation as the seal of the Holy Spirit. In Francis' = case, these=20 stigmata took the form of the marks of Christ's passion on his body.

The stigmatisation of Francis is not an exceptional = phenomenon=20 among ascetics of the Roman Catholic world. Stigmatisation appears to be = characteristic of Roman Catholic mysticism in general, both before it = happened=20 to Francis, as well as after. Peter Damian, as an example, tells of a = monk who=20 bore the representation of the Cross on his body. Caesar of Geisterbach = mentions=20 a novice whose forehead bore the impress of a Cross. [1] Also, a great = deal of=20 data exists testifying to the fact that after Francis' death a series of = stigmatisations occurred which, subsequently, have been thoroughly = studied by=20 various investigators, particularly in recent times. These phenomena, as = V.=20 Guerier says, illuminate their primary source. Many of them were = subjected to=20 careful observation and recorded in detail, e.g., the case of Veronica = Giuliani=20 (1660-1727) who was under a doctor's observation; Luisa Lato (1850-1883) = described by Dr Varleman, [2] and Madelaine N. (1910) described by = Janat.=20 [3]

In Francis of Assisi's case, it should be noted that = the Roman=20 Catholic Church reacted to his stigmatisation with the greatest = reverence. It=20 accepted the phenomenon as a great miracle. Two years after his death, = the Pope=20 canonized Francis as a saint. The chief motive for his canonization was = the fact=20 of the miraculous stigmata on his person, which were accepted as = indications of=20 sanctity. This fact is of singular interest to Orthodox Christians, = since=20 nothing similar is encountered in the lives of the Orthodox Church's = Saints =97 an=20 outstanding exponent of which is the Russian Saint, Seraphim of = Sarov.

It should be mentioned here that the historical = accounts of=20 Francis' stigmatisation do not now give rise to any doubts in the = scholarly=20 world. In this regard, reference is made to Sabbatier who studied = Francis' life,=20 and especially his stigmatisation, in detail. Sabbatier came to the = conclusion=20 that the stigmata were definitely real. Sabbatier sought to find an = explanation=20 of the stigmatisation in the unexplored area of mental pathology, = somewhere=20 between psychology and physiology. [4]

Before proceeding with an explanation of Francis'=20 stigmatisation from an Orthodox mystical standpoint =97 the primary = purpose of=20 this paper =97 an investigation of stigmata as physiological phenomena = will be=20 undertaken, since such an investigation will contribute valuable = information for=20 a subsequent Orthodox evaluation of the "mysticism" of the Roman = Catholic=20 saint.

Guerier includes in his work on Francis the = scientific findings=20 of G. Dumas who analysed the process of stigmatisation from a = psycho-somatic=20 viewpoint. [5] The following are the conclusions Dumas came to = concerning=20 stigmatics:

Dumas established the following general criteria for=20 stigmatisation: all stigmatics experience unbearable pain in the = affected parts=20 of the body, no matter what form the stigmata take =97 imprint of Cross = on the=20 shoulder; traces of the thorns of a crown of thorns on the head; or, as = with=20 Francis of Assisi, as wounds on the hands, feet and on the side. = Together with=20 the pain, they experience great delight in the thought that they are = worthy to=20 suffer with Jesus, to atone, as He did, for the sins of which they are = innocent.=20 [6] (This, of course, is commensurate with the Roman Catholic = "satisfaction=20 theory," which is unknown to the Orthodox Church). [7]

Dumas' generalizations are extremely interesting = since they=20 imply that in the process of stigmatisation, apart from the impassioned=20 emotional state (an emotional ecstasy of the heart) a great role is also = played=20 by: a) a mental element; b) a mental imaging presenting acute suffering; = c)=20 auto-suggestion, i.e., a series of mental and volitional impulses = directed=20 toward translating the sufferings of the imagined image into; d) = physical=20 feelings =97 pain; and, finally, e) the production on the self of marks = (wounds)=20 of suffering =97 stigmata.

Dumas' observations recognize factors more than the = emotional=20 (which William James considers the source of mysticism) [8] which play = an equal,=20 if not greater role in the process of stigmatisation. These may be = summarized=20 as:

 

The significance of these will be apparent later.

Following the brief scientific analysis concerning = stigmaties=20 in general, specific data, regarding Francis' ecstasy and vision, is = contained=20 in the work Fioretti, which will give the background leading to = the=20 vision, as well as a description of the phenomenon.

The stigmatisation of Francis of Assisi, due to the = results of=20 his vision, are ascribed to a singular prayer. The prayer is an intense = pleading=20 on his part that he may experience the sufferings of Christ in his body = and=20 soul. In the prayer, Francis desires Divine instigation of the = experience and=20 thirsts to experience this not just with his soul, but with his body. = Thus, surrendering himself to ecstatic prayer, he did not renounce = his body,=20 but was inviting earthly, or bodily sensations, i.e., physical = suffering.

Francis' prayer was answered. The chronicle says = that, "Francis=20 felt himself completely transformed into Christ." This transformation = was not=20 only in spirit, but also in body, i.e., not only in spiritual and = psychological=20 sensations, but also in physical ones. How did the vision actually = occur?

First of all, quite unexpectedly for him, Francis saw = something=20 described as miraculous: he saw a six-winged Seraph, similar to the one=20 described by the Prophet Isaiah, coming down from heaven to him. (First = stage of=20 vision). Then, after the Seraph approached, Francis, thirsting for Jesus = and=20 feeling himself "transformed into Christ," began to see Christ on the = Seraph,=20 nailed to a cross. In the words of the chronicle, "And this Seraph came = so close=20 to the saint that Francis could clearly and distinctly see on the Seraph = the=20 image of the Crucified One" (Second state of vision). Francis recognized = in the=20 image of the Seraph Christ Himself Who had come down to him. [9] He felt = Christ's suffering on his body, whereupon his desire to experience this=20 suffering was satisfied. (Third stage of vision). Then the stigmata = began to=20 appear on his body. His striving and fervent praying appeared to be = answered.=20 (Fourth stage of vision).

The amazing complexity of Francis' vision is = startling. Over=20 the initial vision of the Seraph, who had, apparently, descended from = heaven for=20 Francis, was superimposed another image =97 the one Francis thirsted to = have above=20 all, that of the Crucified Christ. The developing process of these = visions=20 leaves one with the impression that the first vision (that of the = Seraph), so=20 unexpected and sudden, was outside the realm of Francis' imagination, = who longed=20 to see the Crucified Christ, and to experience His sufferings. In this = manner,=20 it can be explained how such a complex conception, in which both = visions, both=20 images =97 that of the Seraph and of Christ =97 found room in Francis'=20 consciousness.

The experience of Francis of Assisi is remarkable and = of=20 singular interest to Orthodox Christians, since as mentioned above, = nothing=20 similar is encountered in the experience of the Orthodox Church with a = long line=20 of ascetics, and equally long history of mystical experiences. As a = matter of=20 fact, all of the things Francis experienced in the process of his = stigmatisation=20 are the very beguilements the Church Fathers repeatedly warned = against!

Recalling how the ascetics of the Orthodox Church = understand=20 the highest (spiritual) prayer as detailed in the Philokalia, it is to = be=20 emphasized here that they regarded this prayer alongside their own = personal=20 strivings, as a synergetic operation (man co-operating with God) to = achieve=20 detachment, not only from everything physical or = sensory,=20 but also from rational thought. That is, at best, a direct = spiritual=20 elevation of the person to God, when the Lord God the Holy Spirit = Himself=20 intercedes for the supplicant with "groanings which cannot be uttered." = [10] As=20 an example, St. Isaac of Syria in his Directions says, "A soul = which=20 loves God, in God, and in Him alone finds peace. First release yourself = from all=20 your outward attachments, then your heart will be able to unite with = God; for=20 union with God is preceded by detachment from matter." [11] It is = the=20 plain speaking of St. Nilos of Sinai, however, that slashes through = with=20 distinct clarity to present a serious juxtaposition to the alleged = Divine=20 visitation that Francis experienced. In the Text on Prayer, he=20 admonishes: "Never desire nor seek any face or image during prayer. Do = not wish=20 for sensory vision or angels, or powers, or Christ, lest you lose your = mind by=20 mistaking the wolf for the shepherd and worship the enemies =97 the = demons. The=20 beginning of the beguilement (plani) of the mind is = vainglory,=20 which moves the mind to try and represent the Deity in some form or = image.=20 [12]

Francis' ecstatic prayer was answered, but in the = light of both=20 St. Isaac's and St. Nilos' counsels, clearly not by Christ. The = chronicle says=20 that "Francis felt himself completely transformed into Christ," = transformed not=20 only in spirit, but also in body, i.e., not only in spiritual and = psychological=20 sensations, but also in physical ones. While granting that Francis was = fully=20 convinced that he had been spiritually taken up to the Logos, the rise = of=20 special physical sensations cannot, according to St. Isaac, be ascribed = to the=20 action of a spiritually good power.

Francis' physical sensations can be explained as the = work of=20 his own mental imagination moving parallel to his spiritual ecstasy. It = is hard=20 to say, in this given instance, which was dominant in Francis' = beguilement=20 (plani): his spiritual pride, or his mentalism (mental imaging); = but, in=20 any case, the mentalism was rather strong. This is confirmed by the = substantive=20 circumstances of the unusually complex vision which was presented to = Francis=20 after he felt himself completely transformed into Jesus which is clearly = a very=20 severe state of plani, having its roots, as St. Nilos says, in=20 vainglory.

The exaggeratedness of Francis' exaltation, which was = noted in=20 the description of his vision, is revealed very boldly when compared = with the=20 majestic vision of Christ which St. Seraphim of Sarov experienced while = serving=20 as a deacon on Great Thursday of Passion Week. [13]

In contrast to Francis, St. Seraphim did not seek to = "feel=20 himself transformed into Jesus" through his prayers and labors. He = prayed simply=20 and deeply, repenting of his sins. During the course of his prayer, and = as a=20 result of his great ascetic acts, the mystical power of Grace grew in = him which=20 he neither felt, nor realized. Standing before the throne (Holy Table) = with a=20 burning heart, as in the words of Elias of Ekdik, "...the soul, having = freed=20 itself from everything external, is united with prayer, and that prayer, = like a=20 sort of flame surrounding the soul as fire does iron, makes it all = fiery." [14]=20 St. Seraphim unexpectedly was stunned with the appearance of the = Mysterious=20 Divine Power. St. Seraphim neither imagined, nor dreamt, nor expected = such a=20 vision. When it occurred, he was so stunned that it took two hours for = him to=20 "come to his senses." Later, he himself described what had happened. At = first he=20 was struck by an unusual light as if from the sun. Then he saw the Son = of Man in=20 glory, shining brighter than the sun with an ineffable light and = surrounded "as=20 by a swarm of bees" by the heavenly powers. Coming out of the North Gate = (of the=20 sanctuary) Christ stopped before the amvon and, lifting up His hands, = blessed=20 those who were serving and those who were praying. The vision then = vanished.

Several items in the account of St. Seraphim's vision = are of=20 interest in this study. Firstly, in direct contrast to prayer, St. = Seraphim's=20 prayer is devoid of any element that would remotely suggest that he = desired any=20 visible (sensory) signs of the Divine Presence. Least of all did he = think in his=20 life that he was ever worthy of being "transformed into Jesus," as = Francis had=20 prayed. The key characteristic of the Saint's prayer is a profound = humility,=20 evidenced by his articulated confession of sinfulness which prompted him = toward=20 prayerful repentance. The significance of this, as the Church Fathers = repeatedly=20 point out, is that true humility effectively prevents one from falling = into=20 vainglory.

A second profound aspect of St. Seraphim's prayer is = the fact=20 that no favor of Divine Manifestation is asked of God. Neither, of = course, as=20 mentioned previously, was anything extraneous to his repentance, thought = or=20 imaged while he prayed. This, of course, would be commensurate with St.=20 Seraphim's repentance, since his articulation of it indicates quite = clearly that=20 he himself was never deceived to think that he had achieved a level of=20 worthiness where, in spite of his sins, he could boldly ask for Holy = things. If=20 he had thought about himself in this manner, he would have easily = slipped into=20 conceit. St. Seraphim's prayer was intended for the exact opposite which = did=20 indeed make him worthy of the Divine Vision. St. Maximos the Confessor = in the=20 First Century of Love expressed it thus, "He who has not yet = attained to=20 knowledge of God inspired by love, thinks highly of what he does = according to=20 God. But a man who has received it repeats in his heart the words of our = forefather Abraham, when God appeared to him, "I am earth and ashes" = (Gn.=20 18:27).

Concerning St. Seraphim's vision, it should be noted = that the=20 highest spiritual state, attained through the way indicated by the = ascetics in=20 the Philokalia, develops in a person's heart outside the = mental and sensual spheres, and, consequently, outside = the=20 sphere of mental imagination. Abba Evagrios in his Texts on Active = Life =97=20 To Anatolios, says:

The mind will not see the place of God in itself, unless it = rises=20 above all thoughts of material and created things; and it cannot rise = above=20 them unless it becomes free of the passions binding it to sensory = objects=20 and inciting thoughts about them. It will free itself of passions = by=20 means of virtues, and of simple thoughts by means of spiritual = contemplation;=20 but it will discard even this when there appears to it that = light=20 which, during prayer, marks the place of God. [16]

The experience of man's mystical union with God is, = therefore,=20 usually very difficult to convey in human terms. It happens, however, = that=20 visions are allowed people who have cultivated passionlessness in = themselves,=20 but in the majority of these cases these visions are momentary, and they = strike=20 the inner being of the person =97 they come as if from within. St. Isaac = the=20 Syrian elaborates: "If you are pure, then heaven is within you; and in = yourself=20 you will see angels, and with them and in them, the Lord of Angels." = [17] The=20 Fathers of the Orthodox Church teach that all these experiences are = beyond any=20 expectation of the humble man, for the ascetic in his humility does not = feel=20 himself worthy of this.

Recapitulating St. Seraphim's experience, it can be = seen that=20 it bore the following characteristics:

 

Emphasizing the last item, St. Isaac, quoted above, = explains:=20 "=85the contemplation of a hyper-conscious vision, granted by Divine = Power, is=20 received by the soul =97 within itself immaterialy, suddenly and = unexpectedly; it=20 is discovered and revealed from within, because, in Christ's words, 'the = kingdom=20 of heaven is within you' =97 This contemplation inside the image, = imprinted in the=20 hidden mind (the higher intellect) reveals itself without any thought = about it."=20 [18]

From the above points taken from a comparison of the = two=20 visions and of what Francis and St. Seraphim experienced in these, there = is a=20 sharp difference in the mysticism of the two. St. Seraphim's mysticism = appears=20 as a purely spiritual ecstasy, as something bestowed on the ascetic, as = a gift=20 of a spiritual vision, as an enlightenment of his higher intellect, [19] = while=20 Francis' spiritual experience is a mysticism induced by his will, and = obviously=20 darkened by his own imagination and sensuality.

A further distinctive difference between the two is = the=20 different relationship expressed by them toward Christ. In contrast to = Saint=20 Seraphim, who experienced Christ's spiritual power in his heart and = accepted=20 Christ within himself, Francis in his imaging, received his impression = primarily=20 from Christ's earthly life. Francis was absorbed in Christ's external = aspect of=20 suffering. This impression came upon him at Monte La Verna as if from=20 without.

Concomitant with his very strong desire to experience = Christ's=20 suffering, was his compulsion to imitate other earthly aspects of Jesus' = life.=20 He not only sent his own "Apostles" to various regions of the earth to = preach,=20 giving them virtually the same instructions the Saviour gave to His = Apostles,=20 [20] but he even produced before his disciples not long before his death = something similar to the great Mystical Supper itself. "He recalled," = says his=20 biographer, "that sanctified meal which the Lord celebrated with His = disciples=20 for the last time." [21] This presumption cannot be excused on the basis = of his=20 flamboyant life, regardless how severe his asceticism was or how many = virtuous=20 things he did. It stands as a prime indication, from an Orthodox point = of view,=20 of the severity of his fall into the condition of spiritual = beguilement.

Before proceeding it is imperative to outline briefly = the=20 condition called plani. In general terms, according to = Metropolitan=20 Antony Khrapovitsky, plani (prelest, in Russian) = usually=20 results when the devil deludes the person by suggesting the thought = that=20 he has been granted visions (or other gifts of Grace). Then the evil one = constantly blinds his conscience, convincing him of his apparent = sanctity and=20 promises him the power of working wondrous acts. The evil one leads such = an=20 ascetic to the summit of a mountain or the roof of a church, and shows = him a=20 fiery chariot, or some other such wondrous thing, which will bear him to = Heaven.=20 The deluded one then steps into it (that is, he accepts the delusion) = and falls=20 headlong into the abyss, and is dashed to death without repentance. = [22]

What is clear from such a brief analysis of = plani is=20 that the subject who undergoes the experience usually has succumbed to = some form=20 of pride, usually vainglory, hence the presumption that one has finally = achieved=20 a state from whence he is deluded to think that he no longer must be = watchful=20 concerning the possibility of a fall into sin, or even blasphemy against = God. It=20 is, of course, the Luciferian sin, and by definition the most difficult = to=20 contend with, hence, the importance and constant emphasis in religious = writing,=20 concerning ascetic obedience and humility until the very end of one's = earthly=20 life.

It has already been shown above that Francis' vision = contains=20 strong marks of spiritual deception. What remains, therefore, is a=20 characterization of Francis' work and acts which will stand as the prime = characterization of his mysticism. Presenting a few incidents from = Francis'=20 life, and then, contrasting these with incidents from the life of St. = Seraphim=20 of Sarov, it will be possible to draw a final conclusion regarding the = mysticism=20 of these two ascetics. It should be stated here that the example = incidents=20 chosen are generally characteristic of the subjects.

It is recorded in the Fioretti that Francis at = one time=20 failed to fulfil the rules of a strict fast because of an illness. This=20 oppressed the ascetic's conscience to such a degree that he decided to = repent=20 and punish himself. The chronicle states:

... he commanded that the people be gathered on the street = in=20 Assisi for a sermon. When he had finished the sermon, he told the = people that=20 no one should leave until he returned; he himself went into the = cathedral with=20 many brethren and with Peter de Catani and told Peter to do what he = would tell=20 him to do according to his vow of obedience and without objecting. The = latter=20 answered that he could not and should not desire or do anything = against his=20 [Francis'] will either to him or to himself. Then Francis took off = his=20 outer robe and ordered Peter to put a rope around his neck and lead = him=20 half-naked out to the people to the very place from which he had = preached.=20 Francis commanded another brother to fill a cup with ashes and, = having=20 climbed up onto the eminence from which he had preached, to pour these = ashes=20 on his head. This one, however, did not obey him, since he was so = distressed=20 by this order because of his compassion and devotion to Francis. But = Brother=20 Peter took the rope in his hands and began dragging Francis behind him = as the=20 latter had commanded. He himself cried bitterly during this, and the = other=20 brothers were bathed in tears from pity and grief. When Francis had = thus been=20 led half-naked before the people to the place from which he had = preached, he=20 said, 'You and all who have left the world after my example and follow = the way=20 of life of the brethren consider me a holy man, but before the Lord = and you I=20 repent because during this sickness of mine I ate meat and meat = drippings.'=20 [23]

Of course Francis' sin was not so great and hardly = deserved the=20 dramatic form of penance in which Francis clothed his repentance, but = such was a=20 general characteristic of Francis' piety. He strove to idealize = everything which=20 an ascetic was obliged to do; he strove also to idealize the very = ascetic act of=20 repentance.

Francis' idealization of Christian acts of asceticism = can also=20 be noted in his relationship to the act of almsgiving. This can be seen = in the=20 way Francis reacted to beggars. In Francis' eyes beggars were creatures = of a=20 very high stature in comparison to other people. In the view of this = Roman=20 Catholic mystic, a beggar was the bearer of a sacred mission, being an = image of=20 the poor, wandering Christ. Therefore, in his instructions Francis = obliges his=20 disciples to beg for alms. [24]

Finally, Francis' idealized enthusiasm was especially = revealed=20 in his recollections of Christ's earthly suffering. In the biography of = Francis=20 it says that, "being drunk with love and compassion for Christ, blessed = Francis=20 once picked up a piece of wood off the ground and, taking it in his left = hand,=20 he rubbed his right hand over it as if it were a bow over a violin, = while=20 humming a French song about the Lord Jesus Christ. This singing ended = with tears=20 of pity over Christ's suffering, and with earnest sighs, Francis, = falling into a=20 trance, gazed at the sky..." [25]

There can be no doubt, as even Francis' biographers=20 euphemistically attest, that this important founder of the Franciscan = Order was=20 demonstrative in his acts of repentance, revealing quite graphically the = absence=20 of a critical degree of watchfulness necessary in the ascetic life for = the=20 acquisition of true humility. As a matter of fact, whenever indications = of=20 Francis' humility are expounded upon in the Fioretti they are = never=20 lacking in a compromising presumptuousness whether God allegedly speaks = to him,=20 as an example, through the mouth of Brother Leon, [26] or when he = presumes that=20 he has been chosen by God "to see good and evil everywhere," when tested = by=20 Brother Masseo for his humility. [27] It is true that Francis describes = his=20 vileness and wretchedness, but there is lacking in all this any = attendant=20 remorse, or contrition that would indicate that he considered himself = unworthy=20 before God. Although he frequently spoke of the necessity of humility, = and gave=20 the Franciscan brethren useful instruction in this regard, he himself = throughout=20 his life experienced this only in isolated fits, albeit very strong = ones; it=20 came in fits not entirely free, as indicated above, from exaggeration = and=20 melodrama.

Nothing can be so revealing in this matter, however, = as his own=20 statements to the brethren. At one time he was to say to his disciples, = "I do=20 not recognize any transgression in myself for which I could not atone by = confession and penance. For the Lord in His mercy has bestowed on me the = gift of=20 learning clearly in prayer in what I have pleased or displeased Him." = [28] These=20 words, of course, are far from genuine humility. They suggest, rather, = the=20 speech of that virtuous man who was satisfied with himself (the = Pharisee) who,=20 in the parable, stood in the temple, while the Publican prostrated = himself in a=20 corner, begging God in words of true humility: "God be merciful to me a=20 sinner."

When Francis' acts of "humility" are compared with = St.=20 Seraphim's thousand day struggle on the rock, a stark contrast results. = There,=20 while in battle with his passions, [29] St. Seraphim cried out the very = words of=20 the Publican over and over again: "O God be merciful to me a sinner." In = this=20 feat there is neither exaltation, nor ostentatious display. Saint = Seraphim is=20 simply having recourse to the only possible means open to him for = forgiveness=20 after,

Even during his last years, when Saint Seraphim = experienced=20 many perceptions of extra-ordinary spiritual strength, as well as direct = communion with God, he never succumbed to self-satisfaction, or = self-adulation.=20 This is quite apparent in his now famous conversation with N. Motovilov, = [30] as=20 well as during his talk with the monk John when he manifested, through = the Grace=20 of God, an unusual luminosity. Indeed, Saint Seraphim was unable to = express the=20 state of the latter luminosity in his own words. Also, it is well known = that=20 Saint Seraphim was the bearer of an extraordinary gift of clairvoyance = as well=20 as of prophetic vision. The hearts of people who came to him were an = open book=20 to him, yet not once does he compromise the extraordinary gifts he has = received=20 with any display of self-importance or conceit. His statements and acts = (in=20 contrast -to those of Francis of Assisi- Francis' consciousness was that = he had=20 atoned for his sins and was pleasing to God) are in consonance with what = the=20 ascetics detail in the Philokalia, about the humble man. In the = words of=20 St. Isaac the Syrian:

The truly righteous always think within themselves that they = are=20 unworthy of God. And that they are truly righteous is recognized from = the fact=20 that they acknowledge themselves to be wretched and unworthy of God's = concern=20 and confess this secretly and openly and are brought to this by the = Holy=20 Spirit so that they will not remain without the solicitude and labour = which is=20 appropriate for them while they are in this life. [31]

Francis' emotional impulses toward humility, similar = to the=20 above mentioned incident in the square of Assisi, were in general rare=20 manifestations. Usually his humility appeared not as a feeling, but as a = rational recognition of his weak powers in comparison to the Divine = Power of=20 Christ. This was clearly stated in his vision on Monte La Verna when, = "two great=20 lights," as it says in the chronicle, "appeared before Francis: one in = which he=20 recognized the Creator, and the other in which he recognized himself. = And at=20 that moment, seeing this, he prayed: Lord! What am I before You? What = meaning=20 have I, an insignificant worm of the earth, Your insignificant servant, = in=20 comparison to Your strength?" By his own acknowledgement, Francis, at = that=20 moment, was submerged in contemplation in which he saw the endless depth = of the=20 Divine Mercy and the abyss of his own nothingness.

Needless to point out, it is the first declaration of = the "two=20 great lights," that manifestly bares the cognitive character of his = subsequent=20 query addressed to God which, in essence, is a very daring process of=20 comparison. There appears, therefore, a severe contradiction in the = passage that=20 cannot be compared in any sense to the lucid scriptural or patristic = accounts=20 regarding humility.

St. Seraphim's humility, as noted, was not so much a = rational=20 consciousness of his sins, but a constant deeply felt emotion. In his = teachings,=20 both oral and written, nowhere does it say that he compared himself to = the=20 Divinity, drawing conclusions from this regarding his spiritual status. = He=20 constantly gave himself up only to a single emotional impulse: the = feeling of=20 his own unworthiness (imperfection) which resulted in heartfelt = contrition.=20 Theophan the Recluse, a Russian ascetic of the Orthodox Church, = expressed the=20 sense of this thus: "The Lord accepts only the man who approaches Him = with a=20 feeling of sinfulness. Therefore, he rejects anyone who approaches Him = with a=20 feeling of righteousness." [32]

If, as a result of the above, one were to draw a = conclusion=20 about Francis' humility on the basis of the ascetic prescriptions for = monastics=20 regarding humility in the Philokalia, then the Latin mystic does = not=20 appear as the ideal of Christian humility. A substantial dose of his own = righteousness was added to his consciousness that he was pleasing to = God.=20 Something similar, from an Orthodox analysis of Francis' mysticism, may = be=20 applied from Lev Tolstoy's story Father Serge: "He [the ascetic = Serge]=20 thought," says Tolstoy, "about how he was a burning lamp, and the more = he felt=20 this, the more he felt a weakening, a quenching of the spiritual light = of truth=20 burning in him." [33]

Recalling St. Nilos' warning, mentioned before, this = sad=20 evaluation of the spiritual results of Francis' asceticism is corollary, = or more=20 to the point, is an antecedent plani to the severe beguilement he = underwent on=20 Monte La Verna, where he announced that he had become a great = luminary.

Thus, Francis' consciousness that he also was "a = light," that=20 he had the gift to know how to be pleasing to God, meets with the dour=20 pronouncement of the father of the ascetic life, Antony the Great, who = states=20 that if there is not extreme humility in a person, humility of the whole = heart,=20 soul and body, then he will not inherit the Kingdom of God. [34] St. = Antony's=20 affirmation recognizes that only deep humility can root out the evil = mental=20 power leading to self-affirmation and self-satisfaction. Only such = humility=20 entering into the very flesh and blood of the ascetic can, according to = the=20 sense of the teaching of the Orthodox Christian ascetics, save him from = the=20 obsessive associations of prideful human thought.

Humility is the essential power which can restrain = the lower=20 mind with its mental passions, [35] creating in a man's soul the soil = for the=20 unhindered development of the higher mind, [36] and from there, through = the=20 Grace of God, to the highest level of the ascetic life =97 knowledge of = God.

"The man wise in humility," says St. Isaac the = Syrian, "is the=20 source of the mysteries of the new age." [37]

Conclusion

The chief cause which obfuscated the path = of=20 Francis' ascetic life may be attributed to the fundamental condition of = the=20 Roman Catholic Church in which Francis was nurtured and trained. In the=20 conditions of that time and in the conditions of the Roman Church = itself, true=20 humility could not be formed in the consciousness of the people. The = "Vicar of=20 Christ on earth" himself with his pretensions not only to spiritual, but = also to=20 temporal authority, was a representative of spiritual pride. Spiritual = pride=20 greater than the conviction of one's own infallibility cannot be = imagined. [38]=20 This basic flaw could not but affect Francis' spirituality, as well as = the=20 spirituality of Roman Catholics in general. Like the Pope, therefore, = Francis=20 suffered from spiritual pride. This is very evident in his farewell = address to=20 the Franciscans when he said: "Now God is calling me, and I forgive all = my=20 brethren, both those present and those absent, their offenses and their = errors=20 and remit their sins as far as it is in my power." [39]

These words reveal that on his death bed, Francis = felt himself=20 to be powerful enough to remit sins like the Pope. It is known that the=20 remission of sins outside the Sacrament of Penance and the Eucharist in = the=20 Roman Church was a prerogative of papal power. [40] Francis' assumption = of this=20 prerogative could only have been with the assurance of his own = sanctity.

In contrast, the ascetics of Holy Orthodoxy never = allowed=20 themselves to appropriate the right of remitting sins. They all died in = the=20 consciousness of their own imperfection and with the hope that God in = His Mercy=20 would forgive them of their sins. It suffices to recall the words of the = great=20 fifth century Thebaid ascetic Saint Sisoe in support of this. Surrounded = at the=20 moment of his impending repose, by his brethren, he appeared to be = conversing=20 with unseen persons, as the chronicle relates, and the brethren asked: = "Father,=20 tell us with whom you are carrying on a conversation?" St. Sisoe = answered, "They=20 are angels who have come to take me, but I am praying them to leave me = for a=20 short time so that I may repent." When the brethren, knowing that Sisoe = was=20 perfect in virtue, responded, "You have no need of repentance, father," = the=20 Saint answered, "Truly I do not know if I have even begun to repent." = [41]

Finally, as evidenced in the preceding paragraphs, = the=20 mysticism of Francis of Assisi reveals that this highly regarded founder = of the=20 Franciscan Order moved progressively in his life in a growing condition = of=20 plani from the time he heard the command to renew the Roman = Catholic=20 Church, through the extraordinary vision of the Crucified Christ on = Monte La=20 Verna and until the time of his death. As startling as it may appear to = some, he=20 bore many characteristics which are prototypical of Antichrist, who will = also be=20 seen as chaste, virtuous, highly moral, full of love and compassion, and = who=20 will be regarded as holy (even as a deity) by people who have allowed = carnal=20 romanticism to replace the Sacred Tradition of the Holy Church.

The sad fact is that the attainment of a true = spiritual=20 relationship with Christ was never a possibility for Francis, for being = outside=20 the Church of Christ, it was impossible that he could have received = Divine=20 Grace, or any of the gifts of the Holy Spirit. His gifts were from = another=20 spirit.

 

 

Endnotes

1. Guerier, V., Francis, pp 312-313.

2. Seventeen year old Luisa Lato, usually enjoying = complete=20 good health, fell into a condition of ecstasy every Friday; blood flowed = from=20 her left side, and on her hands and feet were wounds exactly = corresponding to=20 the position of the wounds on the body of the crucified Saviour, in the = form of=20 the wounds depicted on crucifixes.

3. Guerier, pp 314-315.

4. Ibid., p 308.

5. Dumas, G., "La Stigmatisation chez les mystiques = cretiens,"=20 Revue des deux Mondes, 1 May 1907; in Guerier, pp 315-317.

6. Guerier, p 315.

7. According to the Orthodox, the Cross was not a = necessity=20 imposed on God, nor was the blood of the Only-begotten Son a = source=20 of satisfaction to God the Father, as the Latin Scholastics teach. The = matter of=20 "satisfying the Divine Justice of God" is a phrase nowhere to be found = in the=20 Scriptures, nor in the writings of the Church Fathers, but was a = fabrication of=20 Anselm of Canterbury (ca 1100) which was developed by Thomas Aquinas to = become=20 the official soteriological doctrine in the Latin West. (compare this = with=20 Athanasius the Great, The Incarnation of the Word of God).

8. It will be evident from the comparison in this = paper that=20 "mysticism'' in the Orthodox Church is beyond all sensory as well as all = rational categories. The normative for this in the ascetic life is = dispassion,=20 or detachment from all needs, feelings and even, ultimately, thoughts, = positive=20 or negative (compare, Abba Evagrios to Anatolios, cited above, p 9).

9. See the life of St. Isaaky the Recluse of the = Kiev-Caves,=20 God=92s Fools. Synaxis Press, Chilliwack, B.C., Canada, 1976, p = 21.

10. Hyperconsciousness, p 292-293, 2nd = ed.

11. Kadloubovsky, E. and Palmer, G., Early Fathers = from the=20 Philokalia, "St. Isaac of Syria, Directions on Spiritual Training," = Faber=20 and Faber, London, 1959. (hereafter referred to as Early = Fathers).

12. Early Fathers, p 140, paragraphs 114, 115, = 116.

13. Saint Seraphim of Sarov, pp 61-62 (Rus. = ed.), cited=20 in the notes translated from the Russian, see above.

14. Philokalia, Vol 3, p 322, para 103 (Greek = ed.).

15. Early Fathers, p 297, 47.

16. Op. cit., p 105, para 71.

17. Works of St. Isaac the Syrian, 3rd ed., = Sermon 8, p=20 37.

18. Philokalia, Vol 2, p 467, para 49. Here we = must note=20 that the quoted dictum of St. Isaac the Syrian =97 that a spiritual = vision is=20 unexpected =97 should not be understood as an absolute law for all = instances of=20 such visions. By way of an exception to the cited dictum, but as = completely=20 exceptional phenomena, certain holy ascetics have had such unusual = visions which=20 were anticipated by them; but they had a presentiment as an unconscious=20 prophecy, as a prophecy about what unavoidably must happen. Such an = exceptional=20 instance, as it were, a prophecy of a miracle which was going to happen, = occurred with St. Serge of Radonezh at the end of his life. This = instance is=20 described in detail in the Russian work, Hyperconsciousness, p = 377. (The=20 bibliography was not available to the author. It was cited in the notes=20 translated from the Russian, see above.).

19. See footnote 13, Ch 1, pp 13-22.

20. "Go by two's to various regions of the earth, = preaching=20 peace to people and repentance for the remission of sins." Guerier, p 27 = (cf=20 Mk.6:7-12.).

21. Guerier, p 115.

22. Khrapovitsky, Antony, Confession: A Series of = Lectures=20 on the Mystery of Repentance. Holy Trinity Monastery Press, = Jordanville,=20 N.Y., 1975.

23. Guerier, p 127 (our emphasis).

24. Op. cit., p 129.

25. Op. cit., pp 103-104.

26. Brown, Raphael, The Little Flowers of St. = Francis.=20 Image Books, Garden City, N.Y., 1958, p 60.

27. Ibid., p 63.

28. Guerier, p 124.

29. The word "passions," as used here, denotes all = the=20 contranatural impulses of man (pride, vanity, envy, hatred, greed, = jealousy,=20 etc). that resulted after the disobedience and fall of the = forefathers.

30. Motovilov, N.A., A Conversation of St. = Seraphim. St.=20 Nectarios Press, Seattle, 1973 (reprint).

31. Works of St. Isaac the Syrian, 3rd ed., = Sermon 36, p=20 155.

32. Collected Letters of Bishop Theophan, 2nd = part,=20 Letter 261, p 103.

33. Posthumus Artistic Works of L. Tolstoy, = Vol 2, p=20 30.

34. Philokalia, Vol 1, p 33.

35. Hyperconsciousness, On Mental Passions, = 2nd ed., pp=20 65-74.

36. See above, On the Lower and Higher Minds, pp = 6-23.

37. Works of St. Isaac the Syrian, p 37.

38. Compare Dostoevsky, The Grand Inquisitor = in The=20 Brothers Karamazov.

39. Sabbatier, p 352.

40. In the 15th century, Luther protested against = this=20 prerogative as expressed in the practice of granting indulgences.

41. Lives of Saints, Book 11, pp 119-120.

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