Canticle of the Sun

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.

Praise be You, my Lord, with all your creatures,
especially Sir Brother Sun, Who is the day and
through whom you give us light.

And he is beautiful and radiant with great splendor,
and bears a likeness of You, Most High One.

Praise be You, my Lord, through Sister Moon
and the stars, in heaven you formed them
clear and precious and beautiful.

Praised be You, my Lord, through Brother Wind,
and through the air, cloudy and serene,
and every kind of weather through which
You give sustenance to Your creatures.

Praised be You, my Lord, through Sister Water,
which is very useful and humble and precious and chaste.

Praised be You, my Lord, through Brother Fire,
through whom you light the night and he is beautiful
and playful and robust and strong.

Praised be You, my Lord, through Sister Mother Earth,
who sustains us and governs us and who produces
varied fruits with colored flowers and herbs.

Praised be You, my Lord,
through those who give pardon for Your love,
and bear infirmity and tribulation.

Blessed are those who endure in peace
for by You, Most High, they shall be crowned.

Praised be You, my Lord,
through our Sister Bodily Death,
from whom no living man can escape.

Woe to those who die in mortal sin.
Blessed are those whom death will find
in Your most holy will,
for the second death shall do them no harm.

Praise and bless my Lord,
and give Him thanks
and serve Him with great humility.

" He is the saint who sings, the saint who laughs, the saint who kisses, who plays the violin by bowing a stick on his arm, a dancing angel. He is the saint who joyfully sings to nature, who joyfully loves the nature God has created. He does so not as a pantheist, but clearly in all things, as a gardner loves each flower in his garden for itself. Joy! Joy! It is nothing other than music. He hangs from God on a golden thread, swaying back and forth with life's joy - the troubadour of God. He is inebriated with music and joyful love. Of all the saints, he is the poet; all his deeds are spontaneous rhymes, his words music! And even more than a poetic saint, one would prefer to call him a holy poet."

Song, music, and poetry were so deeply a part of the nature of Saint Francis that in times of sorrow and sickness as well as of joy and good health he spontaneously gave voice in song to his feelings, his inspirations, and his prayers. The clearest expression of this aspect of the personality of the Poverello is the Canticle of Brother Sun. G. K. Chesterton, in his reflections on the saint, wrote of this work: "It is a supremely characteristic work and much of Saint Francis could be reconstructed from that work alone. " And Eloi Leclercq, O.F.M., has written: "The manner in which Francis here looks at the created world is a key to his inner self, for the Canticle undoubtedly has elements that reveal in a special way the personality of its author. "

The Canticle of Brother Sun is a piece of spiritual literature that comes at a transition period in the development of language, that is, when Latin was slowly becoming Italian. For this reason, philologists and literary scholars as well as students of spiritual theology have studied this work. In the twentieth century more than five hundred articles have examined the Canticle and within the past twenty years ten books have been written about it.

The Legend of Perugia, 43, narrates the circumstances of the composition of the first section of the Canticle, in which the saint invites all creation to praise its Creator. The author describes the intense suffering of the Poverello in that period after he had received the stigmata. "For his praise," he said, "I wish to compose a new hymn about the Lord's creatures, of which we make daily use, without which we cannot live, and with which the human race greatly offends its Creator." The second section of the Canticle, consisting of two verses concerning pardon and peace, was composed a short time afterward in an attempt to unite the quarrelling civil and religious authorities of Assisi. The same Legend of Perugia, 44, describes the reconciling power the Canticle had in the resolution of the conflict. The final verses of the work, which constitute the third section, were written at the death of Saint Francis. Once again the Legend of Perugia, 100, provides the details of the scene at the Portiuncula where the Seraphic Father enthusiastically sang the praises of Sister Death and welcomed her embrace.

This magnificent hymn expresses the mystical vision of the Saint of Assisi and, since it springs from the depths of his soul, provides us with many insights into the profundity of his life of faith in the Triune God, Who so deeply enters into creation. In this vision, however, the Little Poor Man does not lose himself in space or in the vastness of the created world. He becomes so intimate and familiar with the wonders of creation that he embraces them as "Brother" and "Sister," that is, members of one family. More than any other aspect of the Canticle, this unique feature has enhanced the spiritual tradition of Christian spirituality.

The Prayer and and discourse are taken from Brother Didacus Wilson's Poetry Page.