St. Francis of Assisi by Gilbert Keith Chesterton

St. Francis of Assisi by G.K. Chesterton is a biography published in 1923 that explores the life and impact of St. Francis of Assisi. Chesterton, known for his wit and Christian apologetics, portrays Francis not just as a religious figure but as a revolutionary who shaped medieval thought, art, and piety. The book examines the paradoxes of Francis’s character—his joy amidst poverty, his asceticism paired with deep love for creation—and aims to reconcile his radical devotion to Christianity with his romantic spirit.

Plot Summary

The sun rose over the rolling hills of Assisi, casting golden light on a city that would soon become the cradle of one of history’s most profound spiritual revolutions. Born into the wealth of a prosperous cloth merchant, young Francis Bernardone was a vibrant and carefree soul, more concerned with dreams of chivalry and adventure than with the serious business of his father. His early days were filled with gaiety and youthful ambition, as he led his friends in revelry and indulgence. Yet, beneath this jovial exterior, there was a restlessness—an inexplicable longing that even Francis himself could not yet comprehend.

It was not long before the call to arms captured his imagination. Francis yearned for the glory of knighthood, envisioning himself a hero on the battlefield. When war broke out between Assisi and its rival city Perugia, Francis eagerly joined the fight, but the grim realities of combat shattered his romantic ideals. Captured and imprisoned, he found himself confined in the cold shadows of a Perugian dungeon. There, in the isolation of captivity, a transformation began. It was the first of many experiences that would strip him of the illusions of worldly grandeur.

Released after a year, he returned to Assisi physically weakened but spiritually unsettled. His pursuit of earthly honor began to feel hollow. A series of strange and vivid dreams haunted him, suggesting that his destiny lay not in conquest but in a different kind of battle. These visions stirred something deep within him, but Francis, still unsure, sought further adventure. He joined a campaign to support the Papal forces, but once again, illness interrupted his plans. Bedridden, Francis experienced another life-altering vision, one that commanded him to return home and await a new purpose.

This purpose revealed itself in the most unexpected encounter. One day, as Francis rode through the countryside, he came face to face with a leper—a sight that filled him with revulsion. But instead of turning away, Francis dismounted, embraced the leper, and kissed his hand. In that moment, his fear dissolved, replaced by a profound sense of compassion. It was as if he had encountered Christ himself in the guise of the leper, and this encounter sparked the beginning of a radical new way of life.

Francis returned to Assisi determined to live a life of simplicity and service. He abandoned his former luxuries, choosing instead to give generously to the poor and spend time in prayer. His family, particularly his father, was bewildered by this change. Francis’s increasingly erratic behavior culminated in a dramatic confrontation. In a public square, he renounced his father’s wealth and inheritance, stripping himself naked as a symbol of his complete severance from worldly ties. From that moment on, Francis dedicated himself wholly to God, wearing nothing but a coarse tunic and relying on alms for survival.

Wandering the streets of Assisi, Francis preached repentance and love for all creatures. His joyous spirit and infectious enthusiasm drew others to him. People were captivated by his sincerity and the simplicity of his message. Soon, a small group of followers formed around him, men who were inspired by his vision of living in perfect harmony with nature, poverty, and humility. Together, they traveled from town to town, preaching peace and brotherhood, and caring for the sick, particularly the lepers, whom society had cast aside.

Francis’s deep love for creation became a hallmark of his life. He referred to the sun as his brother, the moon as his sister, and even preached sermons to birds and animals, urging them to join him in praising the Creator. His connection to nature was not a form of sentimentality but a reflection of his belief that every part of the natural world bore the imprint of God’s love. This mystical relationship with nature earned him widespread admiration, but it also set him apart from other religious leaders of the time. While many saw poverty as a burden to be avoided, Francis embraced it with joy, calling it “Lady Poverty,” and he believed that in renouncing material wealth, one could achieve a richer spiritual life.

Despite his growing fame, Francis remained humble and devoted to his ideals. He sought the approval of the Church to formalize his new way of life, and in 1209, he and his companions traveled to Rome to seek an audience with Pope Innocent III. The Pope, moved by Francis’s sincerity and the purity of his mission, granted approval for the founding of the Franciscan Order. This marked the beginning of a spiritual movement that would sweep across Europe, challenging the decadence of the Church and inspiring countless men and women to live lives of poverty, chastity, and obedience.

Francis continued his ministry, preaching not only to Christians but also to non-believers. In one of his most daring missions, he traveled to the Holy Land during the Fifth Crusade, seeking an audience with the Sultan of Egypt. Francis hoped to bring peace through dialogue rather than violence, and while his efforts did not end the conflict, his courage and humility earned the respect of the Sultan.

In the later years of his life, Francis’s health began to fail, and he retreated more frequently to the solitude of nature for prayer and contemplation. It was during one such retreat, on Mount Alvernia, that Francis experienced a mystical vision in which he received the Stigmata—the wounds of Christ—on his hands, feet, and side. This miraculous event, while a source of immense suffering, was also a confirmation of Francis’s deep union with Christ’s Passion.

As his life drew to a close, Francis remained steadfast in his love for God and creation. He composed the Canticle of the Sun, a hymn of praise to the Creator that reflected his enduring joy in the beauty of the world. Surrounded by his brothers, Francis passed away in 1226, his body frail but his spirit undimmed. His life of radical love, poverty, and humility left an indelible mark on the world, inspiring a movement that continues to this day.

Main Characters

• St. Francis of Assisi: The central figure of the book, St. Francis, is portrayed as both a devout lover of God and a man of the people. His character arc follows his transformation from a privileged youth obsessed with knighthood and worldly glory to a humble ascetic who embraced poverty, preached to birds, and famously received the Stigmata.

• Pietro Bernardone: St. Francis’s father, a wealthy cloth merchant, who initially struggled to understand his son’s drastic choice to renounce his wealth and live a life of poverty. His relationship with Francis represents the tension between materialism and spiritualism.

• Clare of Assisi: A noblewoman inspired by Francis’s example, who founded the Order of Poor Ladies (later known as the Poor Clares). She embodies the extension of Francis’s vision within a female monastic order, emphasizing devotion and sacrifice.

Theme

• Poverty and Renunciation: A central theme, St. Francis’s voluntary poverty is seen as a rejection of materialism and a return to a more authentic relationship with God. Chesterton emphasizes how Francis’s poverty was a joyful choice, a way to strip life of distractions and focus on divine love.

• Nature and Creation: St. Francis is renowned for his love of nature, famously referring to animals and elements as his brothers and sisters. This theme celebrates the interconnectedness of all creation, underscoring Francis’s belief in God’s presence in the natural world.

• Suffering and Sacrifice: Chesterton explores Francis’s embrace of suffering, particularly through his experiences with the Stigmata and ministry to lepers. This motif of sacrifice is pivotal in understanding Francis’s identification with Christ’s Passion.

• Joy and Asceticism: The paradox of Francis’s joyous spirit in the face of asceticism is another major theme. Chesterton explores how Francis found spiritual joy in self-denial, seeing it not as a burden but as liberation from the ego.

Writing Style and Tone

G.K. Chesterton’s writing in St. Francis of Assisi is rich with paradoxes and vivid language, reflecting the contradictions he perceives in St. Francis’s life. His style is conversational yet profound, blending humor with deep theological reflection. Known as the “prince of paradox,” Chesterton frequently upends conventional wisdom, presenting Francis as a figure who defied easy categorization—a saint who celebrated life while renouncing the world, a troubadour of God who embraced suffering.

The tone of the biography is reverential but also accessible to a modern audience. Chesterton writes as a sympathetic outsider who admires Francis’s radical faith but also recognizes the difficulties modern readers might have in understanding his choices. There’s a constant interplay between admiration and skepticism, making the work both an ode to Francis and a dialogue with contemporary doubts.