Evan M
The biggest differences between Francis and Benedict appears to be where their loyalties lie and the fact that Benedicts Rule explains his ideas in a way that make his rules seem less arbitrary. Francis clearly states that his loyalty and obedience belongs to the “lord pope Honorius…and the Roman Church” (1). Benedict on the other hand seems to have an idea that Instruments of Good Works are values that the brothers should aim their loyalty. In other words Francis believes in the Church, Benedict believes in the values of the Church. Francis seems a bit arbitrary in declaring that his followers “ought not to ride unless they are compelled by manifest necessity or by infirmity” (3). At no point does he really explain why this rule exists, I believe it’s easy to understand why he included this rule, but he doesn’t explain how not riding a horse will benefit a person.
Benedict approaches his rules differently, by first describing the Instrument of Good Works and listing each one, Benedict can show clear reasons why a rule exists. The rules regarding eating and the drinking of wine clearly are used to help a monk achieve success. By following these strict guidelines regarding food a monk would be showing that he had fulfilled his obligation to chastise his body, to not become attached to food, to love fasting, to not be addicted to wine, and to not be a great eater (Benedict 4).
The Canticle to Brother Sun written by St. Francis sings the praises of creation and assigns human qualities or actions to natural objects or phenomenon. Sister Water is described as “useful and humble and precious and chaste” (6.27.7). These terms could be described as desirable feminine qualities during the 13th century; there becomes an assignment of not only sex, but also an assignment of human qualities to a non-human substance. Sister Mother Earth is also assigned sex, but in this case Francis highlights action of sustenance and governance, actions which normally would be thought of as being in the human realm (6.27.9). St. Francis also lists the sun, moon and stars, wind, fire, and bodily death, each is assigned positive values and Francis sings their praises.
This text seems to be pointing to humility by using terms such as brother and sister; there seems to be a message of equality in creation by using human terms to define these objects. A certain degree of reverence is shown, not because of what these objects provide for humanity, but because they are part of God’s creation. I could even go so far as to say there seems to be a bit of an environmentalist style to this religious message, if these objects are part of God’s creation, created like humans by god, wouldn’t it be blasphemous to harm them? Harming the water for instance, part of God’s creation would be almost the same as harming another person. This idea is quite different than the Cathar’s clear separation of the worldly and spiritual realm. The message of St. Francis teaches that the physical world is not in fact evil, as part of God’s creation how can it be evil?
- St. Francis Summary:
- St. Francis Analysis
The biggest differences between Francis and Benedict appears to be where their loyalties lie and the fact that Benedicts Rule explains his ideas in a way that make his rules seem less arbitrary. Francis clearly states that his loyalty and obedience belongs to the “lord pope Honorius…and the Roman Church” (1). Benedict on the other hand seems to have an idea that Instruments of Good Works are values that the brothers should aim their loyalty. In other words Francis believes in the Church, Benedict believes in the values of the Church. Francis seems a bit arbitrary in declaring that his followers “ought not to ride unless they are compelled by manifest necessity or by infirmity” (3). At no point does he really explain why this rule exists, I believe it’s easy to understand why he included this rule, but he doesn’t explain how not riding a horse will benefit a person.
Benedict approaches his rules differently, by first describing the Instrument of Good Works and listing each one, Benedict can show clear reasons why a rule exists. The rules regarding eating and the drinking of wine clearly are used to help a monk achieve success. By following these strict guidelines regarding food a monk would be showing that he had fulfilled his obligation to chastise his body, to not become attached to food, to love fasting, to not be addicted to wine, and to not be a great eater (Benedict 4).
- Brother Sun Summary
The Canticle to Brother Sun written by St. Francis sings the praises of creation and assigns human qualities or actions to natural objects or phenomenon. Sister Water is described as “useful and humble and precious and chaste” (6.27.7). These terms could be described as desirable feminine qualities during the 13th century; there becomes an assignment of not only sex, but also an assignment of human qualities to a non-human substance. Sister Mother Earth is also assigned sex, but in this case Francis highlights action of sustenance and governance, actions which normally would be thought of as being in the human realm (6.27.9). St. Francis also lists the sun, moon and stars, wind, fire, and bodily death, each is assigned positive values and Francis sings their praises.
- Brother Sun Analysis
This text seems to be pointing to humility by using terms such as brother and sister; there seems to be a message of equality in creation by using human terms to define these objects. A certain degree of reverence is shown, not because of what these objects provide for humanity, but because they are part of God’s creation. I could even go so far as to say there seems to be a bit of an environmentalist style to this religious message, if these objects are part of God’s creation, created like humans by god, wouldn’t it be blasphemous to harm them? Harming the water for instance, part of God’s creation would be almost the same as harming another person. This idea is quite different than the Cathar’s clear separation of the worldly and spiritual realm. The message of St. Francis teaches that the physical world is not in fact evil, as part of God’s creation how can it be evil?