The CANTICLE OF CREATURES:
A Profound Hymn of Praise to God
This year is the 800th Anniversary of the
Canticle of the Creatures. The following is from Our Lady of
Indiana Regional Fraternity.
The "Canticle of
Creatures" (also known as the "Canticle of the Sun") is a
lyrical hymn attributed to St. Francis of Assisi and is one of the earliest
pieces of vernacular Italian literature.
Written around 1224, this canticle
reflects St. Francis's deep reverence for God's creation and his profound
spirituality.
It is a cornerstone of Catholic
thought on the relationship between humanity, God, and the natural world,
embodying humility, gratitude, and a universal sense of brotherhood.
Let us delve into its historical
context, theological depth, and spiritual significance.
Historical Context
St. Francis composed the canticle
during a time of personal suffering and societal unrest. He was gravely ill,
partially blind, and nearing the end of his life.
Despite his physical ailments,
Francis's soul overflowed with joy and gratitude for God's creation.
His canticle was written as a song
of praise to God for the beauty and harmony of the world, reflecting his
recognition of all creation as a mirror of God's goodness.
Structure of the Canticle
The hymn is poetic and divided into
stanzas, each expressing gratitude for specific elements of creation. Key
themes include:
1. Praise of God
The opening verses establish the
foundation of the hymn: all creation exists to glorify God. St. Francis
exclaims:
> “Most High, all-powerful, good
Lord, yours are the praises, the glory, the honor, and all blessing. To you
alone, Most High, do they belong, and no man is worthy to mention your name.”
This introduction emphasizes God's
transcendence and immanence, a recognition of God's supreme authority and intimate
presence in creation.
2. Brother Sun
Francis refers to the sun as
“Brother Sun,” acknowledging its essential role in sustaining life:
> “Praised be You, my Lord, with
all Your creatures, especially Sir Brother Sun, who is the day and through whom
You give us light.”
The sun symbolizes Christ, the
“Light of the World” (John 8:12), whose radiance illuminates both the physical
and spiritual realms.
3. Sister Moon and the Stars
> “Praised be You, my Lord,
through Sister Moon and the stars, in heaven you formed them clear and precious
and beautiful.”
Francis sees the moon and stars as
reflections of divine beauty and order, evoking a sense of awe and wonder at
the Creator's design.
4. Brother Wind and Sister Water
> “Praised be You, my Lord,
through Brother Wind, and through the air, cloudy and serene, and every kind of
weather through whom You give sustenance to Your creatures.”
“Praised be You, my Lord, through
Sister Water, which is very useful and humble and precious and chaste.”
These verses highlight the
interconnectedness of all creation. Wind represents movement and spirit, while
water, humble and life-giving, mirrors God's grace in baptism.
5. Brother Fire
> “Praised be You, my Lord,
through Brother Fire, through whom You light the night, and he is beautiful and
playful and robust and strong.”
Fire, while powerful and potentially
destructive, is also a source of warmth and light, symbolizing God's refining
power and the Holy Spirit's purifying presence.
6. Sister Mother Earth
> “Praised be You, my Lord,
through our Sister Mother Earth, who sustains and governs us, and who produces
varied fruits with colored flowers and herbs.”
St. Francis personifies Earth as a
nurturing mother, emphasizing humanity's dependency on the land. This verse underscores
the Catholic commitment to stewardship of the environment.
7. Sister Death
> “Praised be You, my Lord,
through our Sister Bodily Death, from whom no one living can escape.”
Francis addresses death with peace
and acceptance, viewing it not as an end but as a transition to eternal life.
This reflects the Catholic teaching on the resurrection and eternal union with
God.
Theological Themes
1. Praise and Thanksgiving:
The Canticle is a litany of
gratitude, celebrating God's glory revealed through creation.
2. Universal Brotherhood:
By addressing elements of nature as
"brother" or "sister," Francis emphasizes the familial bond
shared by all of God's creation.
3. Ecological Awareness:
St. Francis anticipates the modern
call for environmental stewardship, seeing nature as a sacred gift entrusted to
humanity.
4. Christ-Centric Vision:
The Canticle reflects Christological
themes, particularly light, humility, and death, paralleling the life and
mission of Jesus.
5. Simplicity and Humility:
The hymn models Franciscan poverty
and detachment, finding joy not in material wealth but in the Creator's gifts.
Spiritual Significance
The "Canticle of
Creatures" serves as a profound meditation on God's presence in the world.
It invites us to:
Foster Gratitude: Recognizing the
blessings of creation leads to a deeper appreciation of God's providence.
Embrace Humility: Humanity is
reminded of its place within the web of creation, neither above nor separate
from it.
Seek Unity: The canticle's inclusive
language calls for harmony with nature, God, and others.
Relevance Today
The Canticle of Creatures remains
remarkably relevant in contemporary Catholicism:
1. Pope Francis and Laudato Si’:
Pope Francis draws heavily from the
Canticle in his encyclical Laudato Si’
(2015), which addresses the urgent need for ecological conversion.
2. Environmental Stewardship:
The hymn inspires Catholics to
advocate for sustainable living, recognizing ecological care as a moral
obligation.
3. Spiritual Renewal:
In a fragmented world, the canticle
reminds us to find unity and peace in the Creator's presence.
CONCLUSION
The "Canticle of
Creatures" is a timeless masterpiece of faith, ecology, and spirituality.
St. Francis's poetic celebration of
creation draws us closer to God, urging us to see the divine fingerprint in
every element of the natural world.
It challenges us to live with
gratitude, humility, and a commitment to harmony with all of creation.
As we meditate on its verses, we are
called to echo its praise in our lives, becoming stewards of the beauty and
sanctity of God's creation.
Looking at the Rule
This
year Franciscans are celebrating the 800th anniversary of the Later
Rule. Our own Rule was revised in 1978. This is the fifth of a series of
articles looking at that Rule.
3.
The present rule, succeeding Memoriale propositi (1221) and the rules approved
by the Supreme Pontiffs Nicholas IV and Leo XIII, adapts the Secular Franciscan
Order to the needs and expectations of the Holy Church in the conditions of
changing times. Its interpretation belongs to the Holy See and its application
will be made by the General Constitutions and particular statutes.
Comments: Our current Rule is the fourth expression of the Rule. While the language is updated, the principle of Franciscan gospel living remains unchanged. It is applied to the “changing times” to keep it relevant. At the same time, the Rule recognizes the authority of the Church – the Holy See. This fidelity to and faithful relationship with Church authorities has been one of the strengths of the Order, helping to sustain it for 800 years.
Looking at the Rule
This
year Franciscans are celebrating the 800th anniversary of the Later
Rule. Our own Rule was revised in 1978. This is the fourth of a series of
articles looking at that Rule.
2.
The Secular Franciscan Order holds a special place in this family circle. It is
an organic union of all Catholic fraternities scattered throughout the world
and open to every group of the faithful. In these fraternities the brothers and
sisters, led by the Spirit, strive for perfect charity in their own secular
state. By their profession they pledge themselves to live the gospel in the
manner of St. Francis by means of this rule approved by the Church.
Comments: The “family circle” is, of course,
the Franciscan family – the First Order (friars), the Second Order (women
religious), and the “Third Order,” the Secular Franciscans.
As
Seculars we support and encourage the first two orders, as well as each other.
But we also have a special call to “strive for perfect charity in their own
secular state.” We seek to put the Franciscan charism into practice in world.
Although
“secular,” we are professed members of an official order in the Church. We are
more than just a group of lay people who get together regularly.
Looking at the Rule
This
year Franciscans are celebrating the 800th anniversary of the Later
Rule. Our own Rule was revised in 1978. This is the third of a series of
articles looking at that Rule.
Chapter
1 THE SECULAR FRANCISCAN ORDER (OFS)
The
Franciscan family, as one among many spiritual families raised up by the Holy
Spirit in the Church , unites all members of the people of God — laity, religious,
and priests — who recognize that they are called to follow Christ in the footsteps
of St. Francis of Assisi .
In
various ways and forms but in life-giving union with each other, they intend to
make present the charism of their common Seraphic Father in the life and
mission of the Church.
Comments: There are many spiritual families
in the Church raised up by the Holy Spirit. One of those families is our own
Franciscan family, which binds together laity, religious, and clergy. All
Franciscans work to live out the charism of Father Francis in serving the
Church.
Those of
us who are Secular Franciscans have a vital role to play in the Franciscan Family. We
are in community with the other two orders – the friars and the Poor Clares –
and with each other. All three parts of the Franciscan family support and
complement each other.
But we also
have a special call to make the spirit of St. Francis present in the world
through marriage and raising families, through our work, through our
participation in parishes and various ministries, and so on. In doing so, we
advance the life and mission of the Church.
Looking at the Rule
This
year Franciscans are celebrating the 800th anniversary of the Later
Rule. Our own Rule was revised in 1978. This is the second of a series of
articles looking at that Rule.
Prologue
Exhortation of Saint
Francis to the Brothers and Sisters in Penance
In the name of the
Lord!
Part
Two:
Concerning
Those Who Do Not Do Penance
But
all those men and women who are not doing penance and do not receive the Body
and Blood of our Lord Jesus Christ and live in vices and sin and yield to evil
concupiscence and to the wicked desires of the flesh, and do not observe what
they have promised to the Lord, and are slaves to the world, in their bodies,
by carnal desires and the anxieties and cares of this life (cf. Jn 8:41).
These
are blind, because they do not see the true light, our Lord Jesus Christ; they
do not have the Son of God who is the true wisdom of the Father. Concerning
them, it is said "Their skill was swallowed up" (Ps 107:27) and
"cursed are those who turn away from your commands" (Ps 119:21).
"They see and acknowledge, they know and do bad things and knowingly
destroy their own souls.
See,
you who are blind, deceived by your enemies, the world, the flesh and the
devil, for it is pleasant to the body to commit sin and it is bitter to make it
serve God because all vices and sins come out and "proceed from the heart
of man" as the Lord says in the gospel (cf. Mt 7:21). And you have nothing
in this world you would possess the vanities of this world for a long time.
But
you have been deceived, for the day and the hour will come to which you give no
thought and which you do not know and of which you are ignorant. The body grows
infirm, death approaches, and so it dies a bitter death, and no matter where or
when or how man dies, in the guilt of sin, without penance or satisfaction but
does not do it.
The
devil snatches the soul from his body with such anguish and tribulation that no
one can know it except he who endures it, and all the talents and power and
"knowledge and wisdom" (2 Chr 1:17) which they thought they
had will be taken away from them (cf. Lk 8:18; Mk 4:25), and they leave their
goods to relatives and friends who take and divide them and say afterwards,
"Curse be his soul because he could have given us more, he could have
acquired more than he did." They worms eat up the body and so they have
lost body and soul during this short earthly life and will go into the inferno
where they will suffer torture without end.
All
those into whose hands this letter shall have come we ask in the charity that
is God (cf.1 Jn 4:17) to accept kindly and with divine love the fragrant
words of our Lord Jesus Christ quoted above. And let those who do not know how
to read have them read to them.
And
may they keep them in their mind and carry them out, in a holy manner of the
end, because they are "spirit and life" (Jn 6:64). And those who will
not do this will have to render "an account on the day of judgement"
(cf. Mt 12:36) before the tribunal of our Lord Jesus Christ (cf.
Rom 14:10).
Comments
The second part of the
prologue deals with those who do not do penance – in effect, those who turn from
God, and who do not receive His Body and Blood..
As a result, they are
prone to “live
in vices and sin and yield to evil concupiscence and to the wicked desires of
the flesh.” They have been blinded, unable to hear the “voice of the Spirit,”
and are enslaved by sin. They are warned that they will not know true happiness
in this world or the next.
The
call is to do penance!
Looking at the Rule
This
year Franciscans are celebrating the 800th anniversary of the Later
Rule. Our own Rule was revised in 1978. This is the first of a series of
articles looking at that Rule.
Prologue
Exhortation of Saint
Francis to the Brothers and Sisters in Penance
In the name of the
Lord!
Chapter 1
Concerning Those Who
Do Penance
All who love the Lord with their
whole heart, with their whole soul and mind, with all their strength (cf. Mk
12:30), and love their neighbors as themselves (cf. Mt 22:39) and hate their
bodies with their vices and sins, and receive the Body and Blood of our Lord
Jesus Christ, and produce worthy fruits of penance.
Oh, how happy and blessed are these
men and women when they do these things and persevere in doing them, because
“the spirit of the Lord will rest upon them” (cf. Is 11:2) and he will make
“his home and dwelling among them” (cf Jn 14:23), and they are the sons of the
heavenly Father (cf. Mt 5:45), whose works they do, and they are the spouses,
brothers, and mothers of our Lord Jesus Christ (cf. Mt 12:50).
We are spouses, when by the Holy
Spirit the faithful soul is united with our Lord Jesus Christ; we are brothers
to him when we fulfill “the will of the Father who is in heaven” (Mt 12:50).
We are mothers, when we carry him in
our heart and body (cf. 1 Cor 6:20) through divine love and a pure and sincere
conscience; we give birth to him through a holy life which must give life to
others by example (cf. Mt 5:16).
Oh, how glorious it is to have a
great and holy Father in heaven! Oh, how glorious it is to have such a
beautiful and admirable Spouse, the Holy Paraclete.
Oh, how glorious it is to have such
a Brother and such a Son, loved, beloved, humble, peaceful, sweet, lovable, and
desirable above all: Our Lord Jesus Christ, who gave up his life for his sheep
(cf. Jn 10:15) and prayed to the Father saying:
“Oh, holy Father, protect them with
your name (cf. Jn 17:11) whom you gave me out of the world. I entrusted to them
the message you entrusted to me and they received it. They have known that in
truth I came from you; they have believed that it was you who sent me. For
these I pray, not for the world (cf. Jn 17:9). Bless and consecrate them, and I
consecrate myself for their sakes. I do not pray for them alone; I pray also
for those who will believe in me through their word (cf. Jn 17:20) that they
may be holy by being one, as we are (cf. Jn 17:11). And I desire, Father, to
have them in my company where I am to see this glory of mine in your kingdom”
(cf. Jn 17:6-24).
Observations:
In this prologue, Saint Francis begins by
listing some key components of being one who does penance, by which he means a
person who has turned toward God. Those are:
Love of God
Love of Neighbor
Hatred of Vice and Sin
Receiving the Eucharist
Producing Worthy Fruits
of Penance
These are all part of our call as Christians, but as Franciscans we are called to give these elements added focus. He notes that those who love the Lord have a deep, familial relationship with Him. We become obedient sons and daughters, spouses, brothers and sisters, and mothers. Saint Francis asks the Father to protect all those “who do penance.” And in being ones who do penance, we are called, in effect, to mirror Christ in our lives. St. Francis himself set an inspiring example, so mirroring Christ he even received the Stigmata.
