

God' s Pauper St, Francis of Assisi
AmazingAn incredible book; do not read it if you do not fasten your seatbelt. It will move you.
Bring it back in print!

A Catholic reader from Texas
IlluminatingRohr's exploration of victimhood and scapegoating seemed so deeply appropriate in the post September 11th world. The notion of transferring our pain, vanquishing it and making ourselves mighty as we assign it to someone else. The challenge is, of course, to be aware of and hold your pain, allowing it to transform you. I'm no Richard Rohr so suffice it that my paraphrase is profoundly anemic.
The book is dense and I'm sure I didn't really "get it" all because truthfully I have no idea how any of the contents relate to the title of the book or the chapter titles for that matter. None of that detracts from the truly profound insights he shares.
Rohr strikes me as someone who has a certain clarity and a desire to convey it, share it, spread it about. I had a moment of suspicion at one point, thinking he was telling me "it's like this". But it passed. While I wouldn't say the book is chock full of humility it leaves plenty of room for a reader to think it through. I really appreciated all of the biblical references and looked them all up. He uses the New Jerusalem Bible. Mine is the New American Standard Bible. It was interesting how far apart some of the translations were.
One of his very best yet

Clare
beautiful - breathtaking of timeless love and fairy talesthis book is written with all the tender poignancy of a lover and with all the insight and wisdom of a man who has followed in the footsteps of the Franciscan Way. For all who are interested in a more intimate knowledge of Clare and Francis or anyone simply interested in a love story at it's zenith and it's purest - this book is purely a real fairy tale and pure treasure.
A beautiful, gorgeous book that invokes prayer

Free to have nothing; free to have everythingBoff begins his biography with an analysis of the theoretical aspects of making a response to the call of God. Contrasting it to more modern pursuits of a scientific, economic, political or even artistic and socially responsible variety, Boff argues for an unreservedly simple approach to looking at Francis' pattern of life and response to the divine call.
Quoting Bonaventure, he says:
'Franciscan spirituality is Saint Francis. And who is Saint Francis? It is enough to utter his name and everyone knows who he is. Saint Francis was a man of God. And because he was a man of God, he always lived what is essential. And so he was simple, courteous, and gentle with everyone, like God in His mercy.'
Boff distinguishes this kind of gentleness from sentimentality that is often associated with the image of Francis. This was no weak man. This was someone who would be unswervingly gentle, more akin to Gandhi who refused both to submit to evil and to give in to evil in response to evil.
One of Francis' achievements was the creation of a rule of spirituality that could exist in society that included opposition both from within and without the church. However, a rule of spirituality is not supposed to be set of chains, but rather a liberating force. 'Rule is not meant to substitute for life, but rather to give it strength and form.'
There is enormous freedom in making a radical commitment to compassion and gentleness, for it liberates one from other cares. Few of us admittedly can make the complete approach from worldly cares that Francis seemed able to achieve, but learning from various aspects of his life and witness can lead us to a more full spirituality in our own lives.
'He seems to us to be something new and something of the future we are all searching for.... But this feeling does not cause bitterness, because his message contains so much sweetness that the mediocre feel pushed to be good, the good to be perfect, and the perfect to be holy.'
To work to be at one with nature, with the universe in all its diversity, in all its humanity, is the ideal of Franciscan spirituality. Boff captures both a theoretical and a practical aspect in this biography.
This book could change your life
Lectura franciscana de la crisis actual

Lifealtering
Living the Lessons
A modern view of life in Francis' terms

A charming introduction to the life and tales of St. Francis
Francis retold for children

Two saints come alive
Thumbs up!

Dated but full of charm and good advice
St. Francis de Sales a uniqe individual
first treatise of lay spiritualityThe doctrine taught by St. Francis de Sales was not new, but he did present spiritual teaching in an original manner and he deserves credit for removing Christian spirituality from the monastic framework in which it had been confined for many centuries....
The Introduction to the Devout Life...was written precisely for the laity and perhaps St. Francis de Sales is the first spiritual writer to compose a treatise of lay spirituality. As he states in his preface, those who have written previously on the spiritual life have done so for the instruction of persons who have given up association with the world or they have taught a spirituality that would lead persons to do so. The intention of St. Francis, however, is to give spiritual instruction to those who remain in the world, in their professions and in their families, and falsely believe that it is impossible for them to strive for the devout life.
What does St. Francis understand by the devout life or true devotion?...
True devotion, which for St. Francis de Sales is the same as Christian perfection, is the fulfillment of the twofold precept of charity enunciated by Christ (Mt. 22:34-40)....
Although he mentions the good works that flow from true devotion, St. Francis is insistent that the devout life is essentially an interior life....
Immediately after stressing the universal call of all Christians to perfection, St. Francis de Sales insists on the need for a spiritual director....
The first task facing the soul is purgation from sin, and here St. Francis follows the teaching of St. Ignatius Loyola, proposing meditation on the last ends and a general confession. Then, there must be a complete renunciation of all attachment to sin, without which there can be no lasting conversion and no progress in perfection....
In the second part of the Introduction St. Francis proposes a daily schedule of spiritual exercises in which the practice of mental prayer holds a central position....
In the third part of the Introduction St. Francis considers the practice of virtue, selecting those which are particularly necessary for the Christian layman. Of all the virtues treated we could say that, after charity, the predominantly Salesian virtue is meekness....Finally, in the last two parts of the Introduction St. Francis treats of temptations, sadness, consolations, and aridity and concludes the work with a series of self-examinations and considerations whereby the soul can judge its progress in true devotion. Thus, in its totality the Introduction to the Devout Life provides a complete program for the spiritual advancement of the laity.


A Treasure Chest of Peace and Wisdom!
It's a Shame People Call Him a Catholic...
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