The Relationship between Francis and Clare of Assisi – Mollie Magill
Mar 26, Did St. Francis of Assisi have a passionate love for St. Clare? And, even if it was Clare why didn't St. Francis just get married to Clare and. Jun 27, We follow St. Francis of Assisi and St. Clare of Assisi by living faith in a as a sacred trust, embrace of each person in relationship as sister or. Saint Clare of Assisi is an Italian saint and one of the first followers of Saint Francis of Assisi. Although there is no mention of this in any historical record, it is assumed that Clare was to be married in line with the family tradition. However, at.
Later in life, Ortolana entered Clare's monastery, as did Clare's sisters, Beatrix and Catarina who took the name Agnes. Although there is no mention of this in any historical record, it is assumed that Clare was to be married in line with the family tradition. However, at the age of 18 she heard Francis preach during a Lenten service in the church of San Giorgio at Assisi and asked him to help her to live after the manner of the Gospel.
On the evening of Palm Sunday20 Marchshe left her father's house and accompanied by her aunt Bianca and another companion proceeded to the chapel of the Porziuncula to meet Francis. There, her hair was cut, and she exchanged her rich gown for a plain robe and veil. Her father attempted to force her to return home. She clung to the altar of the church and threw aside her veil to show her cropped hair.
Clare was soon joined by her sister Catarina, who took the name Agnes. They remained with the Benedictines until a small dwelling was built for them next to the church of San Damianowhich Francis had repaired some years earlier.
They lived a simple life of poverty, austerity and seclusion from the world, according to a Rule which Francis gave them as a Second Order Poor Clares. San Damiano was long thought to be the first house of this order, however, recent scholarship strongly suggests that San Damiano actually joined an existing network of women's religious houses organised by Hugolino who later became Pope Gregory IX. Hugolino wanted San Damiano as part of the order he founded because of the prestige of Clare's monastery.
Byjust ten years after Clare's death, the order had become known as the Order of Saint Clare.
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Inwhen Gregory IX offered Clare a dispensation from the vow of strict poverty, she replied: Their life consisted of manual labour  and prayer. The nuns went barefoot, slept on the ground, ate no meat and observed almost complete silence. As abbess, Clare had more authority to lead the order than when she was the prioress and required to follow the orders of a priest heading the community. Clare sought to imitate Francis' virtues and way of life so much so that she was sometimes titled alter Franciscus, another Francis.
After Francis's death, Clare continued to promote the growth of her order, writing letters to abbesses in other parts of Europe and thwarting every attempt by each successive pope to impose a rule on her order which weakened the radical commitment to corporate poverty she had originally embraced.
Clare's Franciscan theology of joyous poverty in imitation of Christ is evident in the rule she wrote for her community and in her four letters to Agnes of Prague. Inthe army of Frederick II came to plunder Assisi.
Clare went out to meet them with the Blessed Sacrament in her hands. Suddenly a mysterious terror seized the enemies, who fled without harming anybody in the city. She died on 11 August at the age of Her last words as reported to have been, "Blessed be You, O God, for having created me. Her remains were interred at the chapel of San Giorgio while a church to hold her remains was being constructed.
This move by Pope Innocent ensured that the canonization process for Clare would begin shortly after her funeral.
Who was St. Francis of Assisi's "secret friend?" Was it St. Clare?
Pope Innocent was cautioned by multiple advisors against having the Office for the Virgin Saints performed at Clare's funeral Bartoli, The most vocal of these advisors was Cardinal Raynaldus who would later become Pope Alexander IV, who in two years time would canonize Clare Pattenden, Clare considers the bond between the Friars and the Poor Ladies to be of essential importance.
Sometime after Clare and a number of ladies settled at San Damiano, Francis composed a brief form of life for the Poor Ladies. However, Clare refers to it in her Testament, from which an important component can be deciphered.
From the outset, Francis praises Clare and the ladies for aspiring to live according to the perfection of the Gospel in their way of life: Thus it is clear that the relationship between Francis and Clare is one of a close bond and Clare supported obedience to Francis.
Both Francis and Clare considered the Poor Ladies and the Friars Minor to be bonded in the life according to the teachings of the Gospel and thus they formed one Order. Armstrong discusses the role of Clare and the Poor Ladies with regards to the rebuilding of San Damiano.
For Armstrong, the symbol of San Damiano is more than a straightforward request to renovate an ancient material building, but a call to be actively engaged in the renewal and reform of the universal Church. Armstrong observes that Thomas of Celano expresses the relationship between Francis and Clare in terms of the symbol of San Damiano. There may be a temptation to focus on the account of the rebuilding of San Damiano by Francis but one must further consider the importance of Clare.
Thomas of Celano identifies seven virtues, which suggests that he has a close personal contact with the Poor Ladies. It is interesting to further examine two of the virtues that Thomas of Celano identifies Contemplation and Poverty, in order to further evaluate the nature of the relationship between Francis and Clare. For her, contemplation is the peace-filled gratification and a means by which to live a concentrated charism of the life demonstrated by Francis. However, Clare suggests her distinctive contemplative ideology and uniquely develops the feminine and Christological qualities of the image.
Clare of Assisi - Wikipedia
Clare is the first to use the mirror metaphor as an image of Christ who to grow into His likeness. Clare embraces God who is revealed as a poor, loving Son and Spouse whereas Francis accentuates his spiritual relationship with his heavenly Father in the context of his troubled relationship with Pietro Bernardone.
Before Clare entered the ecclesiastical life she is recorded to have been determined to live in virginity and poverty and as a child she was charitable to the poor. Clare evidently sought to ensure that the Poor Ladies lived according to the form of life written by Francis.
The relationship between Clare and Francis is one of respect, united in the aspiration to live in accordance with the Gospel. And each one of you will be crowned queen In heaven with the Virgin Mary. Furthermore, shortly before his death Francis encouraged Clare to continue to persevere in the way of poverty: The apparent emphasis on poverty can, therefore, be considered as a common theme that is shared by Francis and Clare. Conversely, Armstrong notes a curious differing of emphasis on poverty between the works of Francis and Clare.St. Clare of Assisi & St. Francis
By contrast, Clare is more concerned with the importance of poverty as a reflection of the poor Christ. She regards the observance of the life of poverty as crucial for the spiritual life in order to conform oneself to the poor Christ and enable mankind to reach the kingdom of God.
In MarchHugolino became a papal legate for Tuscany and Lombardy and also received Papal jurisdiction over Umbria and the valley of Spoleto where several convents of enclosed nuns resided. In the Bull dated 27th August, the Pope stipulated that the convents were placed under the jurisdiction of the Pope and were, therefore, exempt from the authority of the bishops. Consequently, Cardinal Hugolino became responsible for these convents of women living in radical poverty in his capacity of the Papal plenipotentiary.
Subsequently, Hugolino wrote a form of life for the moniales poor nuns who were live in enclosure following the exemption of