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11 November 2026

St Bonaventure’s Life of St Francis : Chapter 5 : 6

The following posts present The Life of St Francis (1181-1226) written by St Bonaventure (1221-1274) who joined the Franciscan Order in 1243. Confirmed as Minister General in 1257, he later wrote this life of St Francis (Legenda Major Sancti Francisci, c1260-63).

I offer this annotated presentation of St Bonaventure’s biography firstly as a small gift to our gentle Queen and Mother in gratitude for her many graces and favours, at the same time praying she will continue to provide help and protection for the author and his family; and secondly, to honour and thank St Francis whose name I received at my Confirmation in 1961 when I was seven years old.

This presentation of St Bonaventure’s Life of St Francis is based on E. Gurney Slater’s English translation published in 1904, to which I have added Scriptural excerpts and occasional comments in footnotes.

Chapter V : Of the austerity of his life and of how all created things afforded him comfort

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“Wherefore he would call his body ‘Brother ass.’” From St Francis in Ecstasy,
by Giovanni Bellini (c.1480).The Frick Collection, NYC.
Public domain via Wikimedia Commons.

1. He taught the Brothers zealously to shun sloth[1], as the sink of all evil thoughts[2], showing by his example that the rebellious and idle body must be subdued by unceasing discipline and profitable toil.

2. Wherefore he would call his body “Brother ass,” as something to be loaded with arduous burdens, beaten with many stripes and nourished on mean fare.

3. If he beheld any man wandering about in idleness, and fain to feed on the toil of others, he thought he ought to be called “brother fly” because, doing no good himself and spoiling the good done by others, he made himself a hateful pest unto all[3].

4. Wherefore he often said: “I would that my Brethren should labour and employ themselves, lest, being given up unto sloth, they should stray into sins of heart or tongue.”[4]

5. He was minded that a Gospel silence should be observed by the Brethren[5] such that they should at all times diligently refrain from every idle word, as those that shall give account thereof in the Day of Judgement[6].

6. But if he found any Brother prone to speakingvain words, he would sharply chide him.

7. He would declare that a shamefast sparingness of speech is the guardian of a pure heart and no small virtue, seeing that death and life are in the power of the tongue[7], not so much with regard unto taste as with regard unto speech.

Footnotes

[1] Cf. “A wise man will fear in every thing, and in the days of sins will beware of sloth”: Ecclesiasticus (Sirach) xviii, 27.

[2] Cf. “Desires kill the slothful: for his hands have refused to work at all.”: Prov. xxi, 25. There are eleven references to “slothful” people and behaviour in the Book of Proverbs.

[3] Cf. “For we have heard there are some among you who walk disorderly, working not at all, but curiously meddling. Now we charge them that are such, and beseech them by the Lord Jesus Christ, that, working with silence, they would eat their own bread.” 2 Thess. iii, 10-12.

[4] Cf. “Go to the ant, O sluggard, and consider her ways, and learn wisdom”: Prov. vi, 6; “The sluggard willeth and willeth not: but the soul of them that work, shall be made fat.” ibid. xiii, 4.

[5] Cf. “He that keepeth his mouth, keepeth his soul: but he that hath no guard on his speech shall meet with evils.” Prov. xiii, 3.

[6] Cf. “But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment.” Matt. xii, 36.

[7] Cf. “Death and life are in the power of the tongue”: Prov. xviii, 21.

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

10 November 2026

St Bonaventure’s Life of St Francis : Chapter 5 : 5

Chapter V : Of the austerity of his life and of how all created things afforded him comfort

- 5 -

Franciscan Allegories: Chastity, by Giotto (1330). Fresco in Basilica inferiore
di San Francesco d’Assisi. Public domain, via Wikimedia Commons.[7]

1. Not only did he teach that the appetites of the body must be mortified and its impulses bridled, but also that the exterior senses[1], through which death entereth into the soul, must be guarded with the utmost watchfulness.

2. He bade that intimate familiarity with women, holding converse with them and looking upon them – which be unto many an occasion of falling[2] – should be zealously shunned, declaring that by such things a weak spirit is broken, and a strong one oft-times weakened.

3. He said that one who held converse with women – unless he were of an especial uprightness – could as little avoid contamination therefrom as he could, in the words of Scripture, “walk upon hot coals and his feet not be burnt[3].”

4. He himself so turned away his eyes that they might not behold vanity after this sort[4] that he knew the features of scarce any woman – thus he once told a companion.

5. For he thought it was not safe to dwell on the appearance of their persons, that might either rekindle a spark of the vanquished flesh, or taint the brightness of a chaste mind.

6. For he maintained that converse with women was a vain toy, except only for confession[5] or the briefest instruction, such as made for salvation, and was in accord with decorum.

7. “What dealings,” saith he, “should a Religious have with a woman, except when with devout supplication she seeketh after holy penitence or counsel on how to lead a better life?

8. In overweening confidence, the enemy is less dreaded; and the devil, if he is able to get but a hair of his own into a man, he can soon make it grow into a beam.”[6]

Footnotes

[1] The “exterior senses”: i.e., sight, hearing, smell, touch and taste (see Aquinas in ST. I. Q78. A3.)

[2] Cf. “But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.” Matt. v, 28.

[3] Prov. vi, 28.

[4] Cf. “Turn away my eyes that they may not behold vanity”: Ps. CXVIII, 37.

[5] Cf. “For if thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him up from the dead, thou shalt be saved. For, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation.” Rom. x, 9-10.

[6] Cf. “How sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye”: Matt. vii, 4.

[7] At the apex of the fresco stands a fortified white citadel representing a pure soul. Inside the central window, the veiled figure of Chastity (labeled S. CASTITAS). Two hovering Angels present a banner of purity and a palm branch of victory. Guarding the outer walls of the fortress are two virtues: Munditia (Cleanliness/Purity) and Fortitudo (Fortitude/Strength). On the lower left side is a group representing the three branches of the Franciscan family. On the right are worldly vices and demons being cast into the abyss by Angels. These grotesque figures represent the spiritual enemies of chastity: Immunditia (Unchasteness) depicted with a boar’s head; Ardor (Burning Desire) shown with a flaming head; Amor (Carnal Love) adorned with a crown of roses, clawed feet, and hearts strung across the chest; and Mors (Death).

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

09 November 2026

St Bonaventure’s Life of St Francis : Chapter 5 : 3-4

Chapter V : Of the austerity of his life and of how all created things afforded him comfort

- 3 -

“Continually watchful at his post.” Francis in prayer, by
Caravaggio (1606-7). Galleria Nazionale d'Arte Antica,
Rome. Public domain via Wikimedia Commons.

1. Stern in discipline, Francis stood continually watchful at his post[1], having especial care unto that purity that should be maintained in both the inner and the outer man.

2. Wherefore, in the early days of his conversion, he was wont in the winter season to plunge into a ditch full of ice, that he might both utterly subdue the foe within him, and might preserve his white robe of chastity from the fire of lust.

3. He maintained that it was incomparably more tolerable for a spiritual man to endure intense cold in his body, than to feel even the slightest heat of carnal lust in his mind.

Footnotes

[1] Cf. “I am upon the watchtower of the Lord, standing continually by day: and I am upon my ward, standing whole nights.” Is. xxi, 8.

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1. When he was at the hermitage of Sartiano, and had one night devoted himself unto prayer in his cell, the ancient enemy called him, saying thrice : “Francis, Francis, Francis!”

2. When he had enquired of him what he sought, that other made reply to deceive him: “There is no sinner in the world whom God would not spare, should he turn unto Him[1]. But whoso killeth himself by harsh penance, shall find no mercy throughout eternity.”

3. Forthwith the man of God perceived by revelation[2] the deceits of the enemy, and how he had striven to render him once more lukewarm.

4. And this the following event proved.

5. For but a little after this, at the instigation of him whose breath kindleth coals[3], a grievous temptation of the flesh laid hold on him.

6. When the lover of chastity felt it coming on, he laid aside his habit, and began to scourge himself severely with a cord, saying: “Ah, brother ass, thus must thou be led, thus must thou submit unto the lash.

7. The habit is the servant of Religion, it is a token of holiness and the sensual man may not steal it; if thou art fain to go forth anywhither, go!”[4]

8. Then, impelled by a marvellous fervour of spirit, he threw open the door of his cell, and went out into the garden, where, plunging his now naked body into a pile of snow, he began to fashion seven heaps from handfuls of snow.

9. Setting these before himself, he addressed his outer man thus: “Behold, (saith he), this larger heap is thy wife, these four are two sons and two daughters, the other twain are a serving man and maid that thou must needs have to serve thee.

10. Now bestir thee and clothe them, for they are perishing with cold.

11. But if manifold cares such as these on their behalf are troublesome to thee, then let all thy care be to serve the one Lord.”

12. Then the tempter departed, routed, and the holy man returned unto his cell victorious, in that, by enduring the external cold in right penitent fashion, he had so extinguished the fire of lust within that thereafter he felt it no whit.

13. Now a Brother, who at the time was devoting himself unto prayer, beheld all these things by the light of a clear shining moon.

14. When the man of God discovered that he had seen these things on that night, he revealed unto him how that temptation had befallen him, and bade him tell no man, so long as he himself lived, the thing that he had seen.

Footnotes

[1] Cf. “Tell the wicked man, that he may be converted from his ways”: Ez. xxxiii, 9.

[2] Cf. “Neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ.” Gal. i. 12; “To whom hath the root of wisdom been revealed”: Sir. i, 6.

[3] Cf. “His breath kindleth coals, and a flame cometh forth out of his mouth.” Job xli, 12.

[4] Cf. “Do all that pleaseth thy mind: go whither thou wilt”: I Kings xiv, 7.

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

08 November 2026

St Bonaventure’s Life of St Francis : Chapter 5 : 2

Chapter V : Of the austerity of his life and of how all created things afforded him comfort

- 2 -

“The devils are afraid of austerity.” St Francis of

Assisi in the wilderness, by Clasude Mellan (1638).

Public domain, via Wellcome Collection (PDM 1.0).

1. Once when he was asked how in such scant clothing he could protect himself from the bitterness of the winter’s cold, he made answer in fervour of spirit: “If through our yearning for the heavenly fatherland we have been inwardly kindled by its flame, we can easily endure this bodily cold.”

2. He abhorred softness in clothing and loved austerity, declaring that for this John the Baptist had been praised by the Divine lips[1].

3. In sooth, if ever he perceived softness in a tunic that was given him, he had it lined with small cords for he would say that, according unto the Word of Truth[2], it was not in poor men’s huts, but in Kings’ houses, that softness of raiment was to be sought.

4. He had learnt by sure experience that the devils are afraid of austerity, but that by luxury and softness they are the more keenly incited to tempt men[3].

5. Accordingly, one night when by reason of an infirmity affecting his head and eyes he had, contrary unto his wont, placed a feather pillow beneath his head, the devil entered therein and vexed him until the morning, distracting him in divers ways from his exercise of holy prayer; finally, calling his companion, he had the pillow – and the devil withal – carried far away from the cell[4].

6. But as the Brother was leaving the cell carrying the pillow, he lost the power and use of all his limbs until, at the voice of the holy Father, who perceived this in spirit, his former powers of mind and body were fully restored unto him.

Footnotes

[1] “Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments?” Matt. xi. 7-8; Luke vii, 24-25.

[2] “Behold they that are clothed in soft garments, are in the houses of kings.” Matt. xi. 8

[3] Cf. “I will say to my soul: Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer. But God said to him: Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided? So is he that layeth up treasure for himself, and is not rich towards God.” Luke xii, 19-2.

[4] Cf. “And when he [Jacob] was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.” Gen. xxviii, 11.

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

07 November 2026

St Bonaventure’s Life of St Francis : Chapter 5 : 1

Chapter V : Of the austerity of his life and of how all created things afforded him comfort

- 1 -

“By his example many were incited to bear the Cross

of Christ.” St Francis of Assisi Embracing a Crucifix,

by Bernardo Stozzi (early 17th. c.). National Museum,

Cardiff. Public domain, via Wikimedia Commons.

1. When therefore the man of God, Francis, perceived that by his example many were incited to bear the Cross of Christ with fervour of soul[1], he himself was incited, like a good leader of the army of Christ, to reach unto the palm of victory by the heights of unconquered valour.

2. For, considering that saying of the Apostle: “They that are Christ’s have crucified the flesh with the vices and concupiscences,”[2] and being fain to wear the armour of the Cross[3] upon his body, he restrained his sensual appetites with such strict discipline that he would barely take what was necessary to support life.

3. For he was wont to say that it was difficult to satisfy the needs of the body without yielding unto the inclinations of the senses.

4. Wherefore he would hardly and but seldom allow himself cooked food when in health; and when he did allow it, he would either sprinkle it with ashes, or by pouring water thereupon would as far as possible destroy its savour and taste.

5. Of his drinking of wine what shall I say, when even of water he would scarce drink what he needed, while parched with burning thirst?

6. He was always discovering methods of more rigorous abstinence, and would daily make progress in their use; and albeit he had already attained the summit of perfection, yet, like a novice, he was ever making trial of some new method, chastising the lusts of the flesh by afflicting it[4].

7. Howbeit, when he went forth abroad, he adapted himself – as the Gospel biddeth[5] – unto them that entertained him, in the quality of their meats, yet only so as that on his return unto his own abode he strictly observed the sparing frugality of abstinence.

8. In this wise he shewed himself harsh toward his own self, gracious toward his neighbour, and in all things subject unto the Gospel of Christ; and did thus set an example of edification, not alone by his abstinence, but even in what he ate.

9. The bare ground for the most part served as a couch unto his wearied body and he would often sleep sitting, with a log or a stone placed under his head.

10. Clad in one poor tunic, he served the Lord in cold and nakedness[6].

Footnotes

[1] Cf. “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Luke ix, 23.

[2] Gal. v, 24.

[3] Cf. “Put you on the armour of God, that you may be able to stand against the deceits of the devil... Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the gospel of peace: In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one; and take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God).” Eph. vi, 11-17.

[4] Cf. “But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences.” Rom. xiii, 14.

[5] “Into whatsoever house you enter...remain, eating and drinking such things as they have...and into what city soever you enter, and they receive you, eat such things as are set before you.” Luke x, 5, 7-8.

[6] Cf. “In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness”: 2 Cor. xi, 27.

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

06 November 2026

St Bonaventure’s Life of St Francis : Chapter 4 : 11

Chapter 4 : Of the advancement of the Order under his hand, and of the confirmation of the Rule already sanctioned

- 11 -

Confirmation of the Franciscan Rule, by Domenico Ghirlandaio (1483-5).
Basilica di Santa Trinita, Florence. Public domain, via Wikimedia Commons.

1. Now as the Order was spreading abroad, Francis was minded to make the Rule of their life (that the lord Innocent had sanctioned) be confirmed in perpetuity by his successor Honorius[1], and he was admonished by a revelation from God as follows.

2. He seemed to see in a vision that he had gathered from the ground some very small crumbs of bread and was about to share them among many famished Brethren that stood round about him.

3. While he hesitated, fearing to distribute among them such minute crumbs lest haply they might slip between his hands, a Voice from above said unto him: “Francis, make one Host out of all the crumbs, and give it unto these that would fain eat.”

4. This he did, and such as did not receive it devoutly, or despised the gift as they received it, were speedily stricken with leprosy, and so marked out from the rest.

5. At morn, the holy man narrated all these things unto his companions, grieving that he could not interpret the mystic meaning of the vision[2].

6. But on the day following, as he kept prayerful vigil[3], he heard a Voice speaking unto him from heaven as follows[4]: “Francis, the crumbs of the night past are the words of the Gospel, the Host is the Rule, the leprosy is sin.”

7. Being fain, therefore, to reduce into a more convenient form the Rule that was to be confirmed – it having been somewhat diffusely compiled by simply putting together words of the Gospel – and being directed thereunto by the vision that had been shewn him, he went up into a certain mountain with two companions, the Holy Spirit leading him. There, fasting, or living on bread and water alone, he compiled the Rule, according to what the divine Spirit had taught him in prayer.

8. When he came down from the mountain, he entrusted this Rule unto the keeping of his Vicar who, when a few days had gone by, affirmed that he had lost it through negligence. Then the holy man returned unto the lonely place and there drew up the Rule again, like the former one, as though he had received the very words from the mouth of God; and he obtained its confirmation, as he had desired, from the lord Pope Honorius aforesaid, in the eighth year of his pontificate[5].

9. When persuading the Brethren with ardour to observe this Rule, he would say that he had set naught therein of his own devising, but that he had made all things be written according as they had been divinely revealed unto him.

10. That this might be more assuredly confirmed by the witness of God, it was but a few days thereafter that the stigmata of the Lord Jesus[6] were imprinted upon him by the finger of the Living God[7]. This was the seal, as it were, of the Chief Pontiff, Christ, to sanction in all ways the Rule and to approve its author, even as is described in its own place below, after the recital of his virtues.

Footnotes

[1] Pope Honorius III (1216-1227) succeeded Pope Innocent III (1198-1216).

[2] Cf. “Then was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven”: Dan. ii, 19.

[3] Cf. “But continuing in prayer with tears besought God”: Tob. iii, 11.

[4] Cf. “For he received from God the Father, honour and glory: this voice coming down to him from the excellent glory”: 2 Pet. i, 17.

[5] Pope Honorius III approved the Rule of the Friars Minor through his Bull Solet annuere on November 29, 1223,

[6] Cf. “I bear the marks of the Lord Jesus in my body”: Gal. vi, 17.

[7] Cf. “And I saw another angel ascending from the rising of the sun, having the sign of the living God”: Apoc. vii, 2.

[End of Chapter 4]

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

05 November 2026

St Bonaventure’s Life of St Francis : Chapter 4 : 10

Chapter 4 : Of the advancement of the Order under his hand, and of the confirmation of the Rule already sanctioned

- 10 -

“He beheld the Blessed Francis...uplifted in the air, his hands
outstretched after the manner of a Cross.” Apparition at Arles, by

Giotto (d. 1337). Basilica of San Francesco d’Assisi.

Public domain, via Wikimedia Commons.

1. Now as time went by, and the Brethren were multiplied, their watchful shepherd[1] began to call them together unto a Chapter General in the place of Saint Mary of the Little Portion (Portiuncula), so that, in accordance with God’s line of distribution within the land of poverty[2], he might allot unto each his portion of obedience.

2. Here, despite there being a lack of all things needful, a company of more than five thousand Brethren came together at one time. The divine mercy succoured them to ensure there was a sufficient supply of food, bodily health was maintained and spiritual joy abounded.

3. In the provincial Chapters, even when Francis could not be physically present, his spiritual presence was evident in his zealous care for their governance, his urgency in prayer and the efficacy of his blessing. In fact there was one occasion when he did visibly appear by the operation of God’s marvellous power.

4. For while that glorious preacher Anthony[3] (who is now a noted Confessor of Christ[4]) was preaching unto the Chapter of the Brethren at Arles on the title inscribed on the Cross: “Jesus of Nazareth, the King of the Jews,” a certain Brother of proved uprightness, Monaldo by name, was moved by a divine impulse to look toward the door of the Chapter-house. There he beheld with his bodily eyes the Blessed Francis himself uplifted in the air, his hands outstretched after the manner of a Cross, blessing the Brethren.

5. All the Brethren felt that they had been filled with a consolation of spirit so great and so new that the Spirit bore indubitable witness within them of the true presence of the holy Father. This was further assured, not only by manifest tokens, but also by external testimony through the words of that same holy Father.

6. The almighty power of God vouchsafed unto the holy Bishop Ambrose to be present at the burial of the glorious Martin[5], so that he might honour the holy Pontiff with his holy ministry.

7. We must verily believe that He did also make His servant Francis appear at the preaching of His true herald Antony, so that he might sanction his preaching of the truth, and in particular his preaching of the Cross of Christ, whereof he was a supporter and servant.

Footnotes

[1] Cf. “Behold I myself will seek my sheep, and will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep”: Exech. Xxxiv, 11-12; “Feed the flock of God which is among you, taking care of it, not by constraint, but willingly, according to God”: 1 Pet. v, 2.

[2] Cf. “And he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased. And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.” Ps. LXXVII, 54; and: “And he named the second Ephraim, saying: God hath made me to grow in the land of my poverty.” Gen. xli, 52.

[3] St Anthony of Padua (1195-13 June 1231).

[4] Anthony was canonised in 1232 by Pope Gregory IX.

[5] There was a popular account circulating that on the day of St. Martin’s death in Tours (397), St. Ambrose was celebrating Mass in Milan. During the service, Ambrose seemed to fall asleep at the altar for three hours. When his deacons finally woke him, Ambrose explained that he had been delayed because he was burying his ‘brother Martin.’ See, e.g., Gregory of Tours in his De virtutibus Martini (6th. Century).

+ + +

The Virgin of Tenderness. >12th century.
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me shall not sin. They that explain me shall have lifeeverlasting. Ecclesiasticus (Sirach) xxiv. 30-31.

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