Biographies of perhaps the most popular saint in the western tradition go all the way back to the first such attempt at this genre by Thomas of Celano and commissioned by Pope Gregory IX in 1228, only two years after Francis’ death. The early books were, to a large extent, hagiographical despite including authentic material relating to the saint’s life on account of their closeness to his life (Thomas was himself a member of the Community of Friars Minor) and also the extraordinary volume of material written by Francis himself and still extant today. In the modern age, alongside further hagiographical and unashamedly pastoral biographies written to strengthen the reader’s prayer life, there have been some excellent critical biographies, of which Paul Sabatier’s outstanding biography of 1894 and John Moorman’s shorter introductory account of 1950 are supreme examples.
Michael Cusato’s book falls into these latter two categories, in that it is concise and critical. In earlier years, doubtless this would have caused it to have been included in the index of forbidden books in the Roman Catholic church! It has an authenticity, since Cusato is himself a Franciscan friar who writes attractively and with great lucidity. It is also superbly illustrated with outstandingly well-reproduced photographs, largely of classical pictures of the life of Francis. Cusato is perhaps the most accomplished scholar writing at present on the early history of the Friars Minor for whom he clearly has enormous respect.
The book is divided into seven chapters with a brief introduction and a very short epilogue. Constructed chronologically, each chapter covers a number of years in Francis’ life. Cusato is very careful to distinguish between history and hagiography and, those seeking it as an aid to prayer, may find that irritating, but for the reader seeking serious history, this is a superb introduction.
Beginning by setting the scene in medieval Italy, we learn, more critically than many accounts, of the background to his conversion. The reader is spared Disney-like descriptions of Francis stripping naked in front of his father and countless others in the central piazza of Assisi. Very early on, we encounter Francis’ radical commitment to the poor and a life of penance, living out as near as possible the conditions in which the desperately poor would have lived. Poverty is interpreted more broadly as a just and proper response to all creation. Most, if not all, the distinguishing features of the Franciscan way and the origins of these traditions are deftly included. The place of St Clare and the beginnings of the Second Order are there, including the manner in which the women’s community became enclosed are included as part of the critical history.
Fascinating is Cusato’s analysis of Francis’ determination to treat Muslims and Jews as equals and not as fodder for conversion, which is a recurring theme. His encounter with Sultan Malik al Kamil, the Egyptian leader in the Fifth Crusade, is carefully described. Cusato does not shrink from describing the divisions that arose for various reasons throughout Francis’ life. Particularly enlightening is his discussion of the part played by the then bishop in Jerusalem, Jacques de Vitry, and also Cardinal Hugolino dei Conti di Segni, later Pope Gregory IX. Both were supportive of Francis and his community but also critical in a manner which Francis was clear would compromise his radical commitment to poverty and penance. Francis was fearless in defending that tradition and fighting back against what Cusato describes as the increasing ‘clericalisation’ of the community, early on largely due to the large number of ordained members of the Friars Minor. This would later presage a division within the wider community that has persisted until the present day, with the majority following a more clericalised pattern, with a minority continuing to press home Francis’ original radicalism. One cannot help feeling Cusano’s own admiration for the radical option that made the Franciscan tradition so distinctive.
In the chapter titled ‘The Years of Confrontation’, Cusato describes this issue ‘head on’ with his description of the so-called ‘Chapter of Mats’, which would ultimately lead to Francis’ resignation as Minister General, although by no means the end of his efforts to retain his role as the exemplar of the original radical tradition. Towards the end, we are reminded of the extraordinary treasury of writings that have survived. Cusato includes moving extracts from both ‘The True and Perfect Joy’ and supremely, the ‘Canticle of the Creatures’ as it is now most often known, probably the very first example of poetry in vernacular Italian literature. The Stigmata at La Verna are handled with critical care being described as a great mystical experience. The romance of his instituting first Crib at Greccio is not lost. Cusato’s biography is a marvellous way into the celebration of the 800th anniversary of the death of this most ‘modern’ saint.
