The Canticle of Brother Sun is neither allegory nor poetry. It is a summary of three theological treatises that St. Francis preached. The Canticle was not written at one time. They were three sermons. As he was approaching death, Francis asked Brother Leo to help him write this message. He was trying to be concise.
There are two problems here.
First: The sermons are not available, because a fire destroyed the originals. We have an oral tradition that tells us more or less, what was in them.
Second: The canticle was written in Italian, not Latin. Francis did not like using Latin, because he wanted everyone to be able to read his writings. The problem is that Br. Leo did not write well in Italian. At the time, Italian was in its embryonic stage. Thirteenth century Italian does not translate well into modern English. This was the first piece of literature written in Italian. Leo had no model to guide him. Francis dictated and Leo has to give it body.
The original treatise is based on the Canticle of Daniel. Francis preaches how all things give praise to their Creator, because they are destined to do so. He also draws from the story of creation to point out how each detail of creation is an act of love.
The second treatise is another homily in which Francis points to God’s eternal presence in human history. He points to the fact that Creation foreshadows the Incarnation. Everything in creation speaks to us about one of God’s attributes. If you look at each of the attributes given to the different creatures, they are all meant to draw your attention to the divine attributes. God is not a static God, but a dynamic God. He is alive and yet unchanging. This was very important, because there were two schools of theology that were both heretical. One insisted that God was static, so much so that he is indifferent to human life. The other insisted that God must be in constant change, because one of the signs of a living being is growth. Francis sets the argument to rest by pointing to nature. The qualities of God do not change. Therefore, God is not in a constant state of growth. At the same time, God not only breaks into human history at the moment of creation, but he creates history so that everything in the universe reflects its maker. Therefore, God is not a static point, but a living being who has been present before the beginning of history, who makes his presence felt through his creation and who breaks into human history as a man, at the moment of the Incarnation.
The third moment in the Canticle is about life itself. It’s probably the first formal pro-life statement made by a spiritual master. Francis calls man to acknowledge that life is sacred, but it must be lived on God’s terms, not our terms. Therefore, he proceeds to write the last part, which is brief, but very profound. He will crown those who live according to his plan, which is to live in peace. Those who are in conflict with God, as are those who want to live life according to their terms, are in great moral danger. Francis concludes by reminding his audience that the final judgment is real and that no one can escape it. Therefore, we must choose to live life on God’s terms or on our terms.
The use of Brother and Sister is not allegory. It is theology. Francis did not use “Brother” or “Sister” as symbols or allegories. Throughout his life, he preaches that all things come from God who is Father. Everything is related by its origin, even though all things are different by their nature. A man is not a rock. A cat is not a goose and so forth. But the man, the rock, the cat and the goose all come into existence because the Creator says one word, “Son.”
Francis goes back to Genesis and notices that the write states, “And God said . . .” This begged the question. What did God say?
Francis goes to the Gospel of John. “In the beginning was the Word . . . and all was created through him.”
All was created through the Son.
But the Son is the first born, among many brothers.
Therefore, all things are related to each other through the Son who is our first-born brother.
For this reason, Francis always calls everyone and everything, Brother or Sister.
If you observe, he understood the Sonship of Jesus and the fraternal relationship with creation so well that even his priests were not allowed to use the title Father. They were all Brother. The laity who did not know the difference between priests gave used that title. Today, it is accepted, because it’s harmless as long as we never forget that all of creation proceeds from the hand of the same Father, through the Son. However, man is the only creature into whom the Spirit breathes divine life.
So, when you read the Canticle of Brother Sun, reflect on the qualities of God who is Father. The next time that you look up at the moon lighting a dark night, remember what Francis taught us. It is God who shines in the darkness and so forth.
That’s the theology of the Canticle of Brother Sun.
Fraternally,
Br. JR, OSF
Saved by the Compline bell… Always am enlightened and/or educated by many of your posts. :thankyou: