Laudato Si’: How do we learn to praise God?

By Father Bobby Barbato, Ofm Cap.

A man nearly blind, for whom the light of the sun and even of fire causes pain, sings the praises of the sun. “Praised by 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.” He tells us why he sings this: because the sun “bears witness to You, O Lord.” These words were composed and sung by St. Francis of Assisi 800 years ago, in 1225, and still can give us insight into our relationship with God, one another and all of creation.

“The Canticle of Brother Sun,” which is the name St. Francis gave to his song (some call it “The Canticle of the Creatures” or other titles) is an important spiritual work as well as a turning point in European literature, one of the first works written in the language that would become Italian (as opposed to Latin, the literary language of Francis’ day). This poem has been admired and adapted many times over the last eight centuries. Dante cited it, Franz Liszt wrote several musical pieces based on it and of course in our own day Pope Francis used it as the basis of his encyclical on the environment, called “Laudato si,” after a recurring phrase in the Canticle.

What does an 800-year-old poem, written in Umbrian, the language of Assisi in the 13th century, have to tell us now? What message does the Lord still want us to hear? Pope Francis says: “Francis (of Assisi) was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society and interior peace.” (“Laudato Si,” 10)

To understand St. Francis’ deep spiritual vision found in his Canticle, it is essential to know when he composed this beautiful work. He did not write these words when he was a young man, traipsing the hills of his native Umbria and dancing amid the creatures. As noted, he wrote this Canticle in 1225, near the end of his life. It was after his Rule of the Friars Minor had been approved, and his Christmas at Greccio had been celebrated with the live nativity. It was also after he had received the stigmata, the very wounds of Christ, on Mount Laverna.

Despite all this, Francis of Assisi in the spring of 1225 faced many challenges, both inner and outer. He was discouraged by some of the developments in his order and by the political violence in his world; he was also afflicted with a disease that made his eyes so sensitive that mere exposure to daylight or firelight caused him intense pain. In the midst of all this, Francis was tempted to feel sorry for himself and give up his faith in the goodness of God.

Francis reached out to God in prayer and asked for strength. In his heart he heard the voice of God tell him that Jesus was with him, and the Lord could transform even his pain and suffering into the beginning of eternal life. Francis responded with a renewed trust in God and a deeper appreciation of the gift of creation, which he felt he and many people had taken for granted. He told his brothers, therefore, that he wanted to compose a new song in praise of God and thanksgiving for all creation.

Francis wrote this Canticle as a lyrical reflection on the beauty of God mirrored in his creatures, yet it was also a call to his brothers and sisters. He wanted his friars to sing this Canticle in the public squares and preach to the people the need for penance, that is, the need to seek God above all things and in all things. Francis wanted to share with others the fruits of his own spiritual journey

Francis had learned to focus on this question in his prayer before the Lord: “Who are you and who am I?” His Canticle begins with a stark reminder who God is: the “Most High, All-powerful, good Lord,” the only one to whom by nature “all praises, glory, honor and blessing are due.” And who are we? We are creatures, who in ourselves are not “worthy to mention Your name.”

However, Francis knows that we are made to mention that name, to learn how to give God praise and glory. This is what the Poverello does in his Canticle by proclaiming God’s praises with and through all His creatures (and by creatures he does not mean just living beings, but every aspect of creation). Francis’ biographers all tell us that the saint began to call each creature “brother” or “sister.” He recognized that everything is made by the same Creator, the same Father of us all.

Francis begins the praises with “Sir Brother Sun.” Francis felt the sun was the first and best indicator of the beauty and power of God. He says that Brother Sun, in being “beautiful and radiant with great splendor,” bears witness to God the most high in a special way. In this way Francis reminds us that the reason we can praise God at all with all His creatures is because of Jesus Christ, the Word made flesh who dwells among us.

Jesus proclaimed Himself “the Light of the World” (Jn 8:12) and light is a powerful way the Scriptures speak of God (“In Your light we see light” Ps 36-9). Each week we proclaim Jesus Christ as “light from light.” So, in beginning his praises of God with Brother Sun, Francis reminds us of the centrality of Jesus Christ, who as St. Paul reminds us is the “firstborn of all creation.” (cf. Col 1:15 ff.)

St. Bonaventure says that St. Francis looked at the beauty of all things and was led to admire and love their source, God who is beauty itself. Yet, each creature mirrors that beauty of God in its own way, and so Francis continues his praises. Sister Moon and the Stars are “clear and precious and beautiful.” Brother Wind is life-giving in the various aspects of the weather. Sister Water is “humble and precious and chaste.” Brother Fire, with whom we have a delicate relationship, is “beautiful and playful and robust and strong.” Francis is particularly aware of the way God is praised through “Sister Mother Earth,” who not only supports life, but also provides us with the beauty of “various fruits and colored flowers and herbs.”

Each of these creatures praises God by being what it is made to be. But what about us, human beings? How do we learn to praise God? Francis finds his answer in the teachings and example of Jesus Christ. He says in the Canticle: “Praised be You, my Lord, through those who give pardon for Your love and bear infirmity and tribulation … who endure in peace.” We know he wrote these words specifically to bring reconciliation between the bishop and the mayor of Assisi, yet they are meant for each one of us. These words embody what Francis had discovered: even in his own trials and sufferings, and his own call to be reconciled, he was already praising God.

Because of this, St. Francis was able to say near the end of his life: “Welcome, Sister Death.” Yes, he called Death, who is usually depicted as a harrowing figure inspiring only fear, a creature of God and his sister. Embracing this sister meant making a choice: would he die in mortal sin, rejecting God and His holy will, or would he embrace all it meant to be a brother of Jesus Christ and so let death be a doorway into true and eternal life? We know what Francis chose, and we know that he implores each of us to choose the same: to find life through the cross and the true love of God found in the life, death and resurrection of Jesus Christ.

St. Francis ends his Canticle with the exhortation: “Praise and bless my Lord and give Him thanks and serve Him with great humility.” Here he sums up the entirety of our Christian faith in Jesus Christ. “Though he was in the form of God, He did not deem equality with God a thing to be clung to but emptied Himself.” (Phil 2:16) “The Canticle of Brother Sun” is a summary of St. Francis’ spiritual journey. Early in his life he wanted to become like God by seeking to amass possessions, power, prestige, popularity. He thought that to be like God was to climb higher and higher.

Through the Scriptures Jesus had taught him we can become like God not by exalting ourselves and clinging to things, but by emptying ourselves. This is why Francis called himself and his friars “lesser brothers.” His Canticle reminds us that none of us is worthy to mention God because of our knowledge, our charisma, our possessions or power, but with the rest of creation we are all able to thank Him and praise Him and serve Him with great humility.

St. Francis, pray for us, your sisters and brothers.

Canticle of the Creatures

by St. Francis of Assisi

Most High, all-powerful, good Lord, Yours are the praises, the glory, and the honor, and all blessing, To You alone, Most High, do they belong, and no human is worthy to mention Your name. Praised 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. Praised 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 whom You give sustenance to Your creatures. Praised be You, my Lord, through Sister Water, who 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 our Sister Mother Earth, who sustains and governs us, and who produces various fruit 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, shall they be crowned.

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

Father Bobby Barbato, Ofm Cap. is the rector of the National Shrine of St. Francis.

This article originally ran in the April issue of Catholic San Francisco.