This is an archive of past discussions about Francis of Assisi. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page.
Can anyone tell me, what's the source of September 26, 1181 as St. Francis' date of birth? Other Wikipedia articles just say 1181/1182, as do a lot of trustworthy books and sources about St. Francis, e.g.
Francis: The Journey and the Dream by Murray Bodo, O.F.M.: "[He] was born in the small town of Assisi in the year 1182." (page 1).
The Sun and Moon Over Assisi by Gerard Thomas Straub: "Francis was born in 1182, smack in the middle of an era of heated hostility and confrontation" (page 56).
St. Francis' Biography by the Franciscan Institute Outreach (Malta): "Francis was born in this historical context in 1182." (online: http://198.62.75.1/www1/ofm/fra/FRAlife1.html).
None of the earliest biographies have any reference to the date of his birth and nor did officials keep such records at this time Quintavalle (talk) 17:47, 10 December 2008 (UTC) Quintavalle
Most of the sources I came across could not define beyond 1181 and 1182 (including Encyclopedia Britanicca) however there may be a need to cross reference the super nova observed in 1181 with records of St Francis' birth —Preceding unsigned comment added by Frankie Dangers (talk • contribs) 03:32, 25 April 2009 (UTC)
Just to reiterate to a recent editor who changed 1181/1182 to 1181 - it is currently unclear based on the best available historical information whether he was born in 1181 or 1182. Tradition usually gives his year of birth as 1182, and if we had to specify only one year that would be the preferable, but as long as it's acceptable to give both years it's probably best to leave it as is. --mwalimu59 (talk) 04:42, 30 October 2009 (UTC)
Origin of Name
I've added a couple of lines regarding the origin of the pet name 'Francesco'. I was surprised not to see this in the original article.
Well for your information, almost 25 years ago, a Catholic friend gave my parents, a statue of Saint Francis that is still in our garden, not being Catholic, my mom always had to tell me as a child, who Francis was and what he represented(animals, the birds, the enviroment,etc).--Hailey 18:53, 16 May 2006 (UTC)
Learning of St Francis of Assisi
According to Francis of Assisi and his world by Mark Galli, "Francis was never much of a student; he barely learned to read and write, and always preferred to be read to. He wrote even less. As an adult he was considered 'a man without learning', meaning he never undertook advanced studies in theology or law."
I would be grateful if we could have sources backing the claim that Francis had a great education. If not forthcoming within a month, I shall change the article accordingly.--File Éireann 22:44, 28 Apr 2005 (UTC)
Vittorio Messori claims that Francis served as a military chaplain in the 5th Crusade. Someone who knows more than I should address this... glasperlenspiel19:14, 11 December 2005 (UTC)
No, St. Francis never made it across the Mediterranean. He did attempt to negotiate between the sultan of Egypt & the Crusaders, however. wilkyisdashiznit08:16, 7 May 2006 (UTC)
Also you have to remember a lot of famous people didn't do very well in school like Albert Einstein and Thomas Edison.--Hailey 18:54, 16 May 2006 (UTC)
Francis became fluent in reading several languages including Latin
Wasn't Latin the native language of his time? Francis of Assisi lived about 100 years before Dante Alighieri... --—Preceding unsigned comment added by 218.101.74.194 (talk • contribs)
Well, Latin was not anymore spoken even during the last centuries of the Roman Empire. In 1182, when San Francesco was born, the spoken language in Assisi was a lot closer to the modern Italian than to the ancient Latin. --Folini 18:30, 3 May 2006 (UTC)
I've added information regarding the origin of the name 'Francesco'. I was surprised no one else had enterred this.
His mother was French. After her death Giovanni became known as 'Little Frenchman' in memory of her.
I've started an approach that may apply to Wikipedia's Core Biography articles: creating a branching list page based on in popular culture information. I started that last year while I raised Joan of Arc to featured article when I created Cultural depictions of Joan of Arc, which has become a featured list. Recently I also created Cultural depictions of Alexander the Great out of material that had been deleted from the biography article. Since cultural references sometimes get deleted without discussion, I'd like to suggest this approach as a model for the editors here. Regards, Durova17:20, 17 October 2006 (UTC)
Stigmata date
On the article page, in St. Francis' later life, it says:
While he was praying on the mountain of Verna, during a forty day fast for Lent, Francis received the :Stigmata on September 13, 1224, the Feast of the Exaltation of the Cross
Now, I don't know enough to say if Lent was different back then, but I don't think Lent was in September. Do these two times perhaps come from different stories about when St. Francis received the Stigmata? I just wanted some clarification and change to the article if necessary.--Francis419jn65501:27, 7 January 2007 (UTC)
Lent was never in September. According to the Catholic Encyclopedia, he was keeping "a forty days fast in preparation for Michaelmas". Also, the Feast of the Exaltation of the Cross is and always has been September 14. The Catholic Encyclopedia merely says that the vision which resulted in the stigmata occurred "on or about the feast of the Exaltation of the Cross (14 September)". Vilĉjo22:40, 8 September 2007 (UTC)
There are other details which don't correspond. Someone (an anon) has changed the location of the vision from La Verna to Isola Maggiore. I am changing it back. Also, in the statement "… Thomas told a crowd of Franciscans that he had witnessed this account" the article doesn't say who "Thomas" is. The CathEnc says it was Brother Leo. If this isn't simply vandalism, it needs to have some supporting citations. Vilĉjo22:53, 8 September 2007 (UTC)
I've left in the quote, though the text didn't indicate where it came from. It may be from Br Leo's account, but I don't have any way of checking that. Vilĉjo23:10, 8 September 2007 (UTC)
Crusaders & Francis
I'm interested in the fact that when Francis returned to the Crusaders after being among the Muslim armies he was labelled a heretic and the Sultan had to intercede to save him. How did this happen? I would have thought a Sultan wouldn't have much sway with the Crusaders. Can anyone elucidate? ThePeg23:53, 13 January 2007 (UTC)
There's an interesting paragraph in Steven Runciman's "A History of the Crusades 3" CUP, 1954, about Francis' visit to the Sultan. It says that he was escorted under flag of truce to Fariskur, where the Muslim guards were suspicious at first, but then decided that anyone so, simple, so gentle and so dirty must be mad. They treated him with the resect due to a man touched by God. The Sultan was charmed by him, but was too kind and too highly civilised to allow him to go through with an ordeal by fire and sent him back. MidlandLinda (talk) 16:37, 16 June 2009 (UTC)
The bibliography cites the old Catholic Enc. and mostly Chesterton's biography. Surely this could be better sourced, and therefore richer and deeper.ABShippee (talk) 02:52, 16 February 2008 (UTC)Arthur Shippee
12.149.131.194 (talk) 05:59, 20 March 2008 (UTC)There is an interesting film about Francis called "Brother Son, Sister Moon," that highlights many of the documented accounts of Francis, with a groovy soundtrack by Donovan! I think it's worthy to be added to this article.
I noticed the omission (independently) and fixed it.
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I think its surprising that the location of his mortal remains has not been mentioned. His remains currently rest in Goa, India in the Basilica of Bom Jesus. Feel free to correct me if i'm wrong. —Preceding unsigned comment added by Anup711 (talk • contribs) 12:56, 17 May 2008 (UTC)
I'm afraid you are wrong. His remains are in the crypt of the Lower Basilica of St. Francis, Assisi, Italy, as can be seen on this photo tomb of St. FrancisJoJan (talk) 14:37, 17 May 2008 (UTC)
Thanks for pointing that out.There was some confusion in my mind.Its actually St. Francis Xavier whose remains are in Goa, India. —Preceding unsigned comment added by Anup711 (talk • contribs) 04:38, 19 May 2008 (UTC)
Francis' Death Date
Whoever keeps changing Francis' death date from October 3rd to October 4th, Francis actually died on October 3rd. The reason his feast day is on the fourth is due to early church ideas of dealing with vigils and starts of days. Francis died on the evening of October 3rd. Many Franciscan churchs and monasterys have Transitus services on October 3rd to celebrate his death (transition to the afterlife.) —Preceding unsigned comment added by Marauder40 (talk • contribs) 13:02, 9 October 2008 (UTC)
Best Friends
An editor added that Clare was best friends with St. Francis. As far as I know the exact relationship of Clare was never defined as "best friends". "Friends" maybe but not "best friend". I reverted it to allow the editor to either provide a cite or redo the wording.Marauder40 (talk) 16:09, 14 October 2008 (UTC)
Notable Early Followers
Saint Francis of Assisi had many followers through out his life. He was admired by many and lived a life of service for the lord. He gave up many of his belonging and turned to god and nature. It is believed that Saint Francis had a special relationship with God but was in fact very human. He did his best to follow the teachings of the lord. However, he was not known for his learning styles. He was never thought to be a well educated man and many thought he was unintelligent. He was a spoiled boy who got away with many things and eventually disowned his father. He took pride in the lord’s words and never gave up spreading his teachings. He believed that he should always try to make more of his life and commit himself to God. He refused to others stop him on his path to God.
In his lifetime he inspired many people and they took on his beliefs. One of the many people he inspired was Clare di Favarone. She adopted his teachings and began to spread his message and beliefs. She even became inspired her sisters and a friend of her mothers to join her in his practices. They adopted his teachings and began to spread the word of the lord. Catherine later changed her name to Agnes. She believed in his teachings so much she allowed physical harm to herself to promote his teachings. She was viciously dragged through the mud and beaten in the name of the lord. Saint Francis arranged for the two sisters, Clare and a friend of her mothers to stay permanently at San Domiano. He gave her the blessings and support she needed and with her families help she took on fifty nuns. As the group grew they became “sisters” and they began to spread his ways even further. He was an inspiration and with his help the word of the lord was spread.
Although, Saint Francis’s brother was not one of his many admirers there has been tell of a story where his own brother, Leonardo allowed Saint Francis to ride on the back of a donkey while he walked. He believed in his brothers teachings and loved the way his brother inspired other people. Leonardo allowed Saint Francis to ride because he had a great honor and respect for his bother. However, Leonardo’s social standings got in the way. This caused a great divide in the family. Saint Francis was not able to keep a strong relationship with his brother although he made many attempts. His brother as well as many others had great concerns about the way he wanted to run their religious order. At the time his principals were unheard of and his brother did not think his way of running things would work. Francis departure from Italy changed him and his family for better or worse irreversibly. After a long absence many believed him to be dead. He went on to help many people in his life despite his falling out with his family. He suffered from ailments that proved to be very harmful to his health. —Preceding unsigned comment added by Chanceyss (talk • contribs) 15:11, 28 October 2008 (UTC)
Is there a reason for this section to be added to the talk page? If the intent is to get consensus and add it to the main page there are several things that need cited and a few things that aren't correct (i.e. Francis didn't turn to God and nature, just to God, the love of nature came from loving God.) Marauder40 (talk) 16:05, 28 October 2008 (UTC)
Becoming a knight
Francis had ambitions of becoming a knight. Francis heard that an Assisi count named Gentile was preparing to leave for Apulia to engage in another battle between church and empire. Francis convinced Gentile to let him join him (Galli, 2002).
You can say that Francis was privileged in being a knight because becoming a knight is not something anyone could just willingly do. Francis’s father didn’t feel like Francis had to be a knight he felt he would be fine working with him with his fabrics. There were only a few ways in which a person could become a knight. The first way was the normal course of action for the son of a noble: When a boy was eight years old, he was sent to the neighboring castle where he was trained as a page. The boy was usually the son of a knight or of a member of the aristocracy. He spent most of his time strengthening his body, wrestling and riding horses. He also learned how to fight with a spear and a sword. He practiced against a wooden dummy called a quintain. It was essentially a heavy sack or dummy in the form of a human. It was hung on a wooden pole along with a shield. The young page had to hit the shield in its center. When hit, the whole structure would spin around and around. The page had to maneuver away quickly without getting hit (The Medieval knight, 2003).
The young man was also taught more civilized topics. He would be taught to read and write by a schoolmaster. He could also be taught some Latin and French. The lady of the castle taught the page to sing and dance and how to behave in the king’s court. At the age of fifteen or sixteen, a boy became a squire in service to a knight. His duties included dressing the knight in the morning, serving all of the knight’s meals, caring for the knight’s horse, and cleaning the knight’s armor and weapons. He followed the knight to tournaments and assisted his lord on the battlefield. A squire also prepared himself by learning how to handle a sword and lance while wearing forty pounds of armor and riding a horse. When he was about twenty, a squire could become a knight after proving himself worthy (The Medieval knight, 2003). Francis didn’t have to play the role of a squire his name alone got him in the position next to count Gentile.
Though not yet a knight, Francis insisted on looking like one, which cost his father a small fortune, sporting a coat of mail, a helmet, sword, a lance with its pennant and flowing robe. As Francis was making ready for his with Gentile he ran across a bedraggled knight with a threadbare outfit. Francis in a characteristic gesture of generosity invited the knight to dinner and, before the evening was out, he had given the knight a whole new knight outfit. Francis joined Gentile on the expedition but it didn’t last very long. Francis had a dream the first day on the expedition. An unknown voice asked Francis where he wanted to go. When Francis explained his plans, the voice asked, who can do more good for you, the lord or the servant? Francis replied the lord; the voice told him he was abandoning the lord for the servant, the patron for the client. The voice told Francis to go back to his land and what he needs to do will be told to him later. Francis abandoned the expedition and went back home (Galli, 2002). —Preceding unsigned comment added by ManningEJ (talk • contribs) 14:22, 28 October 2008 (UTC)
Is there a reason for this section to be added to the talk page? If the intent is to get consensus and add it to the main page there are several things that need cited and the section on the process of becoming a knight isn't really needed in this article.Marauder40 (talk) 16:05, 28 October 2008 (UTC)
This is an archive of past discussions about Francis of Assisi. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page.
There is a LOT of reliance here on G.K. Chesterton's biography/hagiography of Francis. This is a quite dated work now, lacks all the recent scholarship and was written for purposes other than transmitting an accurate biography. He was, as he himself claimed, writing a spiritual work. It might be better to source this in either the very early biographies (e.g Thomas of Celano) or some more recent scholarly text - perhaps Lawrence Cunningham? quintavalle (talk) 18:34, 1 April 2009 (UTC) Quintavalle
I feel similarly in regards to Quin's point. Although if I refresh the article, it will be without the spiritual language. There are plenty of hagiographies out there, and this is an encyclopedia. If I go to far in a change or not far enough, I hope that someone will discuss it here first and not just undo the change.Merbeliumph (talk) 22:27, 18 February 2010 (UTC)
Inaccuracies regarding "Canticle of the Creatures"
Apologies, because I am not a frequent wiki contributor. I couldn't find out how to best discuss/dispute this content, so I thought I'd start here. There are a few possible inaccuracies in this section of the Francis of Assisi#Nature_and_the_environment article:
Part of his appreciation of the environment is expressed in his Canticle of the Sun, a poem written in Umbrian Italian in perhaps 1224 which expresses a love and appreciation of Brother Sun, Sister Moon, Mother Earth, Brother Fire, etc. and all of God's creations personified in their fundamental forms. In "Canticle of the Creatures," he wrote: "All praise to you, Oh Lord, for all these brother and sister creatures."
Based on my research, I've found a couple discrepancies that may need addressed.
The article implies that "Canticle of the Sun" and "Canticle of the Creatures" are two separate works of St. Francis, however, I've not been able to verify such. In fact, my searches (see "Canticle of the" Sun Creatures - Google Search) and even the supporting wiki article (Canticle of the Sun), treat them as the same piece of literature.
I submitted the following since the article on St. Francis invited a better introduction.
St. Francis of Assisi is, after Mary and Joseph and the Apostles, arguably the greatest and most widely popular saint of the Catholic Church. Born to a rich nobleman, he eventually rejected all material belongings and lived a life a strict austerity, selfless charity, and absolute submission to Christ. He was the first to receive the stigmata. He was wildly popular during his lifetime and inspired a huge resurgence of religious devotion. He founded the Order of Friars Minor, more commonly known as the Franciscans, but later gave up any leadership to return to a solitary mountain to pray. The Franciscans remain the largest religious order in the world. Francis was a Catholicdeacon and a famed preacher. He sought martyrdom at the hands of the Muslims in Northern Africa and was saddened by his failure.
It was reverted as 'undocumented commentary'.
I'm confused. My introduction gives a solid overview of the importance of Francis (the previous - and now current - is so vague as to leave one unenlightened as to his importance. Why are my changes being rejected?
Also, in the side bar, under "venerated by" the Anglican Communion is listed. That's tenuous. One might as well say 'all Christians' for I'm sure you could find Christians of every stripe who venerate or respect or like St. Francis. The more solid truth is that veneration of the saints is almost exclusively a Catholic and Orthodox practice.
I'm picking up on strange, subtle anti-Catholic, pro-Anglican editing practices...combined with vaguely anti-confessional tendencies. I have no problem with Wiki being rather 'secular' or 'agnostic' in its approach to subject matter, but when we're dealing with someone famed for his Catholicism and confession of faith...it starts getting ridiculous to try to whitewash him to fit a PC mold.
You need to remember that everything you add needs to be NPOV, statements like "arguably the greatest and most widely popular" don't really fit in with NPOV. If you can get a reliable source that says the same thing, you may be able to put it in the article. As to whether Anglican belongs. The Anglican church recognizes many of the Saints that the Catholic church recognizes, especially those that were declared Saint before any splits. Just a quick search will reveal several Anglican churches named for St. Francis of Assisi. The difference between putting Anglican and putting "All Christians" is that most Christian churches don't recognize Saints period. They may recognize St. Francis as a holy man, but they don't "Venerate" him. Re-write what you want to add and keep it to just the facts. Marauder40 (talk) 13:13, 29 July 2010 (UTC)
Patron Saint of ...
From the infobox I removed that he is the patron Saint of San Francisco, the Archdiocese of San Francisco, the Philipeans, etc. I figured the actual list of every city, country, etc. that he is the patron saint of is to large for an infobox. If someone wants to add the information to the appropriate section in the article itself they can, but it needs to be worded in a way that someone doesn't start adding every church, school, etc. that he is a patron of to the list. Marauder40 (talk) 15:35, 19 August 2010 (UTC)
motto of the Franciscan orders
Did St. Francis have a Personal motto that he passed on to the orders founded and continuing to this day in his name ?17:11, 21 October 2010 (UTC)17:11, 21 October 2010 (UTC)~~ —Preceding unsigned comment added by Skippertee (talk • contribs)
He did: Deus Meus et Omnia (My God and My All); although it is more accurate to say they picked it up from him rather than him passing it on.quintavalle (talk) 03:51, 19 November 2010 (UTC)Quintavalle.
Doesn't really matter what you think because unless you have a reliable source to back it up you are just stating original research.Marauder40 (talk) 14:15, 10 January 2011 (UTC)
The critic has a point. What's our best RS saying that this happened, and what evidence is it based on? Do commonly accepted reference texts treat the trial by fire as a story or as history? If you read a college history textbook about Francis, what would it say about the trial by fire? Leadwind (talk) 18:58, 11 January 2011 (UTC)
The first appearance that I know of the visit with the Sultan was in the book about St. Francis that was commisioned/written by St. Bonaventure, the Major Life of St. Francis. It is mentioned in Chapter IX
When the sultan saw his enthusiasm and courage, he listened to him willingly and pressed him to stay with him. Francis, however, was inspired by God to reply, "If you are willing to become converts to Christ, you and your people, I shall be only too glad to stay with you for love of him. But if you are afraid to abandon the law of Mahomet for Christ’s sake, then light a big fire and I will go into it with your priests. That will show you which faith is more sure and more holy." To that the sultan replied, "I do not think that any of my priests would be willing to expose himself to the flames just to defend his faith, or suffer any kind of torture" (he had just caught a glimpse of one of his priests, an old and highly esteemed man, who slipped away the moment he heard Francis’ proposal). Then Francis continued, "If you are prepared to promise me that you and your people will embrace the Christian religion, if I come out of the fire unharmed, I will enter it alone. But if I am burned, you must attribute it to my sins; on the other hand, if God saves me by his power, you must acknowledge ‘Christ the power of God, Christ the wisdom of God’ (cf. 1 Cor 1, 24) as true God, the Lord and Savior of all." The sultan replied that he would not dare to accept a choice like that, for fear of a revolt among his people.
As to the other questions, it all depends on which source you read on how it treats it. Bonaventure was a contemporary of St. Francis so he is a pretty good source. The information in the article is already validly sourced via other sources and provides references. To put any other theories in would require proper sourcing. Right now saying anything else is just original research. Marauder40 (talk) 20:01, 11 January 2011 (UTC)
Is that really our best source? What does a modern, secular biography of Francis say about it? Does anyone even know? Leadwind (talk) 23:05, 11 January 2011 (UTC)
I have read many books about St. Francis both modern, not so modern, some critical, some not so critical. Not a single one doubts the meeting with the Sultan took place. Some modern books doubt certain stories about St. Francis actually took place (i.e. some mentioned in the Little Flowers of St. Francis) but I have never seen any book call to question the details of the meeting with the Sultan. Right now all you have is a question from an IP editor, not even a statement from ANY source let alone a reliable source. Until you get ANY source that calls into question whether this happens this discussion is a mute point.Marauder40 (talk) 14:43, 12 January 2011 (UTC)
Aw, don't be that way. The point's not moot because the discussion tells us whether we have any cause to look for a better source. In Bonaventure's account is our best source, then maybe we should look for a better source, like a college-level history textbook. Leadwind (talk) 15:07, 12 January 2011 (UTC)
Bonaventure isn't the source used in the article. Bonaventure is just the first person to mention the events. The sources in the article are Chesterton and Paul Sabatier. They aren't new sources (1924 and 1894), but just because it is newer doesn't make it a better source for a person that was alive in the 1100s. Many of the newer "sources" tend to rewrite history based on their particular want for St. Francis. They tend to turn him into a animal loving hippy when that is far from what he was. As for getting a college textbook view on this, I don't tend to have access to those types of sources. But the fact this event happened is in numerous contempory sources so I still don't see what the problem is. I honestly think more time should be spent on this article sourcing things that haven't been sourced.Marauder40 (talk) 15:51, 12 January 2011 (UTC)
I didn't say there aren't any contemporary sources. All you have to do is do a search for "St. Francis sultan fire" on the internet and you will find hundreds. I have read several. There are entire books written about this encounter (i.e. [2]) Based on an IP editor's request I don't see a need to update something that is already sourced. Nothing has been called into question about the sources other then their age. No reliable source has been put forward that shows this didn't happen. It sounds like in your opinion the only source that would be allowed is a college textbook written by a secular author within the last couple years. I personally have never seen that requirement in WP:RS. I think it is a non-issue until someone provides a source to the contrary. Marauder40 (talk) 16:52, 12 January 2011 (UTC)
[1] Two editors raised a good question here about the credibility of the sources relied on for the trial-by-fire legend which Marauder has unfairly (I think) and, in some respects, incorrectly responded to. I accept that Marauder is presenting a case by reference to what the anonymous editor(s) introduced into the article, but (s)he appears to adopt their views as to the relevant sources.
[2] In the first place, and contrary to what Marauder asserts, St. Bonaventure (1221-1274) was not a contemporary of St. Francis (?1181-1226). Bonaventure wrote his Legenda major some time in the 1260's, and even the second of the two Lives by Tomasso da Celano (who was a contemporary of Francis and knew him) was written twenty years after the saint's death. The historicity of Francis' mission to Egypt in 1219 in the middle of the 5th Crusade and the encounter with the Sultan Malik-el-Kamil camped outside Damietta are not in dispute, being sufficiently well-established by a contemporary chronicler, Jacques de Vitry (bishop of Acre, who was present in the Crusader camp); and it is he (along with Celano) who must be the primary sources for this episode in the saint's life. Neither of them mentions any trial-by-fire proposal by Francis to demonstrate the truth of Christianity and the falsity of Islam. Trials-by-ordeal (of which this trial-by-fire was not a typical example) were a Germanic custom which (along with duelling) the popes had always opposed. As recently as the Fourth Lateran Council in 1215 the Church had prohibited (canon 19) the use of any Christian rite from being associated with the ordeal: see the entry in The Catholic Encyclopedia (1911).
[3] Next, Marauder most strangely denies that St. Bonaventure is the source for the trial-by-fire incident when it is precisely Bonaventure who is the only 13th c. source for it (in chapter 9.7-9 of his Legenda major). Even Bonaventure, however, presented the same episode with radically different variations in its later re-telling (a sermon of 4 October 1267 and Collatio XIX, 1273). The Legenda major is manifestly hagiographical as can be seen from the earliest pages (chapter 1.1) where he refuses to accept that Francis' youth (candidly described by Celano) had been spent in flesh-pots.
[4] Then we have Marauder's curious and misguided choice of Sabatier (Vie de S. François, 1894; Eng. trans. London, 1919) as a reliable secondary source. Sabatier is peculiarly ill-chosen for this particular incident for he quotes (op. cit., chapter 13) an almost contemporary letter from de Vitry (sent in almost identical form in February or March 1220 to three recipients, including the Pope whose version did not include the encounter with the Sultan at all) as follows:-
For days together [Francis] announced the word of God to the Saracens, but with little success; then the sultan, King of Egypt, asked him in secret to entreat God to reveal to him, by some miracle, which is the best religion.
We can see here the seeds from which later embellishment can all too easily grow. De Vitry had not, however, mentioned this episode in a letter written in September 1219, when the event was fresh. On de Vitry's material, see chapter 1 of John V. Tolan, St. Francis and the Sultan, Oxford University Press (2009) cited in the references section in the article but not, seemingly, resorted to on the incident. Sabatier adds that in his Historia Orientalis (1223-1225) de Vitry again relates Francis' sermon before the Sultan, and then Sabatier immediately suggests the trial-by-fire incident is a legend:-
As to the interviews between Francis and the sultan, it is prudent to keep to the narratives of Jacques de Vitry and William of Tyre.[in fact, an anonymous continuation: Tolan, chapter 2] Although the latter wrote at a comparatively late date (between 1275 and 1295), he followed a truly historic method, and founded his work on authentic documents; we see that he knows no more than Jacques de Vitry of the proposal said to have been made by Francis to pass through a fire if the priests of Mahomet would do as much, intending so to establish the superiority of Christianity. We know how little such an appeal to signs is characteristic of St. Francis. Perhaps the story, which comes from Bonaventura, is born of a misconception. The sultan, like a new Pharaoh, may have laid it upon the strange preacher to prove his mission by miracles.
[5] Thus, Sabatier is the very source - i.e., one credibly casting doubt on the historicity of the legend - which Marauder challenges other editors to provide (I draw a veil over Marauder's unreasonable and illogical demand that an editor provide a source proving that something did not happen).
[6] Finally, we are offered Chesterton's St Francis of Assisi (1924). This went one further than Bonaventure – which only goes to prove how effortlessly legends acquire accretions. In chapter 8, Chesterton melodramatically wrote of the interview with the Sultan in these terms:-
. . it was at that interview that he evidently offered, and as some say proceeded, to fling himself into the fire as a divine ordeal, defying the Moslem religious teachers to do the same. It is quite certain that he would have done so at a moment's notice. Indeed throwing himself into the fire was hardly more desperate, in any case, than throwing himself among the weapons and tools of torture of a horde of fanatical Mahometans and asking them to renounce Mahomet.
[7] Chesterton gives no hint of who is hidden under the hopelessly vague "as some say". My first thought was that he must have known of the series of panels by Sassetta in the National Gallery in London which show scenes from the life of St. Francis including the trial-by-fire panel (acq. n° NG4761), but these were not acquired until 1934. Whether or not he was familiar with the iconography, Chesterton's version – minus the melodrama – is well attested: Sassetta's brief for the panels is dated 1439; Benozzo Gozzoli's frescos at S. Francesco, Montefalco were painted in 1452. In neither case, however, is there any justification for talk of Francis "fling[ing] himself into the fire" as Chesterton has it: Sassetta shows Francis advancing one foot into the fire whereas Gozzoli has the saint with both feet firmly inside. Chesterton theatrical heightening of an already heightened episode, together with the vague "some say", renders him useless as RS for this incident.
[8] If the incident is to stay at all (and it hardly bulks large in the scheme of things) the correct sources must be given, and a proper qualification added showing that the incident is far from being historically proven and rests squarely on the shaky foundation of Bonaventure.Ridiculus mus (talk) 09:58, 17 March 2011 (UTC)
First off, please read WP:CIVIL and WP:AGF and do not personalize discussions. Second you are opening up a 2 month old discussion and inflecting many things that were not discussed in the original discussion. Pure and simple, there were sources saying the event happened. None of the sources were primary sources. It was up to the original person or persons to come up with a sources saying otherwise. If people question whether the event actually happened reliable sources should be easy to find saying that. They did not at anytime come up with anything saying it didn't happen. This isn't a place for original research or other items. I am not at a location right now where I can address all your items, but many of your items are taking things out of context, OR and not AGF. Just the sections talking about Bonaventure show an agenda. I said Bonaventure wasn't being used. I was correct. He is not the source that is being referenced. Whether other people use his account or not isn't what is being addressed. The complaint was about primary vs. secondary source. Primary would be Bonaventure, secondary is someone other then Bonaventure. Second I said he was a comtemporary. That is true. I didn't say he was a companion. That is two different things. He was alive when many of the people that were companions of St. Francis were still alive. Thus he could interview those people and get information from them. What it comes down to is much of what you are saying is OR. In order to insert anything you need a valid RS that calls the event in question. The original people did not provide anything. Pure and simple, provide what you want the changes to be with the appropriate sources. Right now this entire thing is only a couple of sentences in the entire article. Marauder40 (talk) 19:40, 17 March 2011 (UTC)
Well the last thing I want is a squabble here. I commented on your response to fair comment by two editors which seems to have closed a useful line of inquiry that might have improved the article. Your new comment does not address my points regarding the text of the article on which we need to focus, so I shall wait until you are in a position to engage with them. Meanwhile, the issue is not "sources" per se but reliability. The article at this point references only Chesterton, who is clearly unreliable on this incident and is far from being the best source. Sabatier cannot be substituted because he says the opposite of what he would be cited in support of. On that basis alone the passage must be removed unless some other valid and reliable source can be given, or unless it is recast as a legend (see below), or unless the article is put in balance by reference to criticisms of the historicity of the incident as made by, e.g., Sabatier. The article does not reference Bonaventure here although all accounts of the incident derive from him, so it is imperative to see how reliable he is. The article impliedly addresses his hagiographical bias under Nature and the environment where it correctly mentions:
a collection of legends and folklore that sprang up after the Saint's death
The first reference after that sentence is to Bonaventure. Speculation as to who he might have talked with about this incident is irrelevant. Ridiculus mus (talk) 06:12, 18 March 2011 (UTC)
Trial-by-fire: take 2
This is a three-part post which I shall stagger. Dissatisfaction with the treatment of the trial-by-fire challenge related in the fourth paragraph in the "Missions work" section of the article has already been made by me and others (see above). Before (2) attending to general problems with the sources cited in this part of the article, and (3) offering my proposed re-write of this entire section, let me (1) draw attention to some other disputable statements and imprecisions in it which demand a full-scale revision of this section. I say nothing for now about the remainder of the article which, however, reads more as a quasi-devotional work than an encyclopedia entry and oscillates between frank admission of "hagiographic legend" and uncritical acceptance of, e.g., Chesterton as a leading authority – 20 citations, whereas Tommaso da Celano (the earliest source) rates no mention whatever, except under "Further reading", despite his being twice mentioned in the text as a contemporary and biographer of the saint. Furthermore, the list of "Books" and "Further reading" as compared with "Bibliography" is confusing, and the rating of items as among these three divisions is arbitrary, to say no more about it. Enough on the article as a whole.
(1) Comments on the "Missions work" section:-
[1] The Sultan's name needs to be conformed to the standard "al-Kamil"; see, e.g., the caption to the fifth illustration and the wiki-article al-Kamil (to which Melek-el-Kamel redirects).
[2] The claim that the Sultan "was impressed enough to give Francis permission to visit the sacred places in the Holy Land" cites Fr. O'Brady OFM in a concise Britannia online article, but fails to reproduce Fr. O'Brady's careful qualification "some say". This alleged permit is first noticed in the sources a century after Francis' death (in the Actus Beati Francisci) but is contradicted by remarks made by Ludolf von Sudheim who was on pilgrimage there between 1336 and 1341 (quoted in Tolan, p.262). As it happens, Fr. O'Brady makes no reference in his Britannia article to the trial-by-fire challenge.
[3] The reference to the Franciscans "of all Catholics, who would be allowed to stay on in the Holy Land" erroneously presupposes that the Franciscans were never excluded, and invites the false inference that non-Catholic Christians were not affected: see here. Also, see a new website launched by the Custodia which includes a brief historical review.
[4] The reference to the Franciscans as " 'Custodians of the Holy Land' on behalf of Christianity" is doubly erroneous. In fact, there is but one "Custos of the Holy Land", which is the official name of the head of the Friars Minor living in the entire Near East (taken to include Cyprus and Rhodes, but not the Arabian peninsula or Mesopotamia). See here. There seems to be a conflation of (a) the role of Custos for the Holy Land, with (b) the role of Franciscans as custodians of the Holy Places in the name of the Catholic Church confirmed since 1342 (pursuant to the Bull of that date of Pope Clement VI, Gratias agimus), as to which see a recent papal letter commemorating the 650th anniversary of that Bull, and para. 6.47 here, as well as Custodian of the Holy Landpassim. The Franciscan role at the Holy Places is necessarily a Catholic one and has no reference to the various Orthodox Christian Churches represented there. The next question is: recognized by whom as "custodians"? Important concessions were granted to the Franciscans by the Mameluke Sultan in 1333 regarding (a) the Holy Sepulchre at Jerusalem and (b) in Bethlehem, but these were not exclusive of the claims of other non-Catholic Christians. In 1335 Christian donors purchased land on Mount Zion and the Franciscans rebuilt the ruined Cenacle. (on all this, see Tolan, pp.259ff)
[5] The post of Custos and Pope Clement's entrustment of the Holy Places to the Franciscans has no connection to the episode with the Sultan. The Franciscan connection with the Holy Land began two years before the Damietta encounter, for brother Elias had established a presence in Syria in 1217 (see the link to para. 6.47 on a Franciscan webpage above in the previous comment). That there was a causal relation was first stated in the 14th c. and the idea (united with the devout conviction that Francis must have visited the Holy Places) became more and more developed until it reached its fullest and most definite expression (with abundant, and therefore suspect, circumstantiality) in the works of Juan de Calahorra in the 17th c. and Francisco Jésus María de San Juan del Puerto in the 18th c. (see on all this Tolan, pp. 169 and 263-271)
[6] There is no justification for assigning any level of probability to a visit by Francis to the Holy Places, as to which we know precisely nothing. It seems he was in Syria for eight months, but whether he was sick or busy, or where (if anywhere) he went, the primary sources do not say, and the rest is conjecture (Sabatier, loc. cit.; Tolan, pp.287-289). Ridiculus mus (talk) 19:18, 21 March 2011 (UTC)
Trial-by-fire: take 3
(2) Now, back to the business already in hand.
[1] We notice first of all that the article entry is self-contradictory. Francis' visit to Sultan al-Kamil is situated in what is said to be an "attempted rapprochement with the Muslim world", but the previous presentation (including especially the alleged challenge to trial-by-fire) is by no means an "attempted rapprochement"; rather it is an attempt to convert the Sultan by the strength of Francis' own convictions, alternatively by a miracle (or coup-de-théâtre, depending on how you view it).
[2] Next, the trial-by-fire challenge, although occupying only two sentences in the wiki-article, bulks disproportionately large in the episode of the visit to the Sultan (almost one third of that paragraph, and constituting the essence of his "missiology") and even larger in the illustrations, since, of the seven depictions of St. Francis in the entire article, two depict a trial-by-fire actually in process, which (lacking as it does any adequate historical support or even some iconographical commentary) is seriously misleading.
[3] Finally, it must be recognised that the entire incident is provocative and derogatory to the Muslim scholars who are presented as cowards in the face of Francis' challenge which they effectively concede ("but [the Muslim scholars] retreated"). This consideration (not least because relations between Christians and Muslims continue to be tense in many parts of the world, marred by mutual suspicion and the burden of history) requires the historicity of the trial-by-fire challenge to be subjected to particular scrutiny. The fact that this probable slur is propagated in a mere two sentences does not excuse it.
[4] I have already given reasons why the currently-cited reference (a brief notice in chapter 8 of Chesterton's "slight sketch" or "little book" as he called it himself) is unacceptable as a reliable source, and that credible authority (Sabatier, still the leading scholarly work) long ago rejected it as an invention by Bonaventure - largely because of the lack of any reference to the challenge in the primary sources but also because of its inherent unlikelihood. See also, Paul Moses, The Saint and the Sultan: The Crusades, Islam, and Francis of Assisi's Mission of Peace, Doubleday Religion (2009) adapted by the author here, who agrees that the challenge is not historical.
[5] Nor is Bonaventure reliable on this episode, which he continued to elaborate. In a sermon preached on 4 October 1267, he went so far as to say that the Sultan secretly converted – a new and inherently improbable embellishment which further diminishes his credibility as an authentic source on an episode which he evidently milked for its spiritual value with scant regard for the facts (a trajectory which finds its nadir of unhistorical pietism in chapter 24 of the extremely popular 14th c. Fioretti compilation). The entry for Bonaventure in The Catholic Encyclopedia (1907) has an appropriately low regard for the historical value of the Legenda major, and the *latest authoritative collection of Franciscan texts similarly downplays its historical reliability: see, e.g., p. 18 of the General Introduction where we read
The results of [Bonaventure's] efforts, however, were those of a theologian in touch with the currents of mystical theology of his time. The virtues of Francis, while described through the anecdotes of Thomas and Julian, are presented in orderly, theological fashion. Both legendae reveal the hand of a teacher entrusted with the responsibility of developing in his students a love of the spiritual life of their founder.
Read also note 20 to the same General Introduction:
. . How well Bonaventure described Francis in his earlier writings is a subject of debate . .
*(Regis J. Armstrong et al., Francis of Assisi: early documents, 3 vols., 1999-2001, New City Press, vol. 1)
[6] Finally, on Bonaventure (who was 2 years old when Francis died and was neither a companion nor even a contemporary of his), we cannot ignore the negative evidence of the Legend of the Three Companions compiled in 1246 by brothers Leo, Rufino and Angelo (intimate contemporaries of the saint) who explained that they had consulted other companions - naming brother Illuminato and five others - and that they declined to repeat the same material others had dealt with, but had, rather, concentrated on supplying what others had omitted. They said nothing about any trial-by-fire challenge, although it is Illuminato whom Bonaventure was the first to name (in 1263) as the friar who had accompanied Francis into the Saracen camp.
[7] Objections to the appositeness, sufficiency, and reliability of the existing sources cited in this part of the article can be extended:- for example, the statement that the Sultan permitted Francis to preach to his subjects as a result of the impression made on him by the trial-by-fire challenge is supported by neither Chesteron nor Sabatier (the sources cited for it in the text); nor is any such claim to be found in da Celano or in any of the primary sources, nor, even, in Bonaventure. It is, I imagine, unnecessary to pursue this theme further.
[8] Clearly, the bulk of the assertions in this part of the article - and the existing source references purporting to support them - are inadequate and even defective from several angles. These considerations, as well as the remarks made under (1) above, indicate that a wholesale re-write of this part of the section is required. What follows in (3) is my proposed re-write; at 400 words, it will be double the length of the existing part. Ridiculus mus (talk) 16:31, 23 March 2011 (UTC)
Trial-by-fire: take 4
Having gone so far on this route (through ignorance of a better way) I shall finish what I set out to do, but in more economic format. My proposed re-write of the relevant part of the section of the article criticised by me above, can be found at User:Ridiculus mus/Tab 1 where it is open for comment and suggestions for improvement. Apologies for having clogged up this talk page. Ridiculus mus (talk) 18:01, 23 March 2011 (UTC)
With broad encouragement from Marauder40 (to whom many thanks), I have today replaced the previous text with the text posted on my user page and made some consequential alterations (stylistic and to avoid duplication) to other parts of the section. I have also added "alleged" to the caption under the Giotto illustration. I think some tidying up of "books" and references is called for, but I cannot attend to it for a few months. Also, the second pic illustrating the trial-by-fire (visually low-grade) ought to come out, making space for one depicting a different "episode". The deleted passage is reproduced here for reference:-
In 1219 he went to Egypt, where the crusaders were besieging Damietta. Crossing the lines between the sultan and the Crusaders in Damietta, he was received by the sultan Melek-el-Kamel.[1][2] Francis challenged the Muslim scholars to a test of true religion by fire; but they retreated.[1] When Francis proposed to enter the fire first, under the condition that if he left the fire unharmed, the sultan would have to recognize Christ as the true God, the sultan was so impressed that he allowed Francis to preach to his subjects.[1][3] The sultan was impressed enough to give Francis permission to visit the sacred places in the Holy Land.[4] Francis's visit to Egypt and attempted rapprochement with the Muslim world had far-reaching consequences, long past his own death, since after the fall of the Crusader Kingdom it would be the Franciscans, of all Catholics, who would be allowed to stay on in the Holy Land and be recognized as "Custodians of the Holy Land" on behalf of Christianity. At Acre, the capital of what remained of the Kingdom of Jerusalem, Francis rejoined the Order's brothers Elia and Pietro Cattini, and then most probably visited the holy places in Palestine in 1220.
References
^ abcCite error: The named reference chest126 was invoked but never defined (see the help page).
I feel as if this entire article is made up. Especially the donating to cub scouts... when were the cub scouts even invented? these are things we need to focus on! — Preceding unsigned comment added by 64.143.189.190 (talk) 01:24, 25 February 2012 (UTC)
Patronage doesn't mean he donates to cub scouts. It means he is the patron saint of cub scouts. I haven't seen a reliable source for the recent addition of this fact. It doesn't mean the rest of the article is "made up".Marauder40 (talk) 02:41, 25 February 2012 (UTC)
I believe this link meets all the wiki guidelines and is useful.
It is a link to a play about the life of Saint Francis and Saint Clare of Assisi. Many people can learn more about a subject by watching videos of the material than through just reading. Video can also communicate the information with a deeper feeling of inspiration.
Many people will view a video on a subject, but will not read at length about a subject. So a video helps spread communication in ways that written words cannot.
When this play was viewed live, many parents, who are not Catholic, were deeply moved by it. They remarked that they never knew about these (or any) Catholic Saints and they gained an appreciation they previously did not have. The school Living Wisdom School is non-sectarian and is thus able to reach many parents of different faiths, who would not normally learn about faiths outside their own.
Sorry for this long explanation. If the deleting editor is from the Catholic faith, I do believe having this video linked will help viewers learn about and more importantly appreciate these great Saints.
I'll re-post the link again, but if deleted again I'll let it go.
Thank you, EricBMunro (talk) 19:29, 31 August 2012 (UTC) — Preceding unsigned comment added by EricBMunro (talk • contribs)
The link falls under WP:ELNO and WP:YT. Also I would like to ask if you have the permission of all the parents of the kids in the play to post this on a site clearly with larger access then just a school web-site, and the permission of the copyright holders of the play. My bet is you don't have either, especially the copyright holders of the play used. As it says in WP:YT, most vid sites don't meet requirements for posting in external links.Marauder40 (talk) 19:36, 31 August 2012 (UTC)
I did read both WP:ELNO & WP:TY before linking and did not see an issue myself. The school does have permission from parents. It is a normal procedure for any non-profit, private school to get signed approval for use of pictures, videos, ... that include their children. Yes approval for use of copyright was given. As a board member myself, I discussed it with the School Director. The school is the copyright holder.
Again I think having this link will serve some people, who would not otherwise learn about Saint Francis from just reading. Younger audiences in particular could benefit. During the play, several Catholic private schools sent their students to view the performance. Both the teachers and students from these schools were grateful and enjoyed learning about Saint Francis in this manner.
No other freely available video appears on the web about the life of Saint Francis that I could find. So including it here does add to general knowledge and appreciation.
With this information, could you reconsider?
Thank you,
EricBMunro (talk) 02:46, 1 September 2012 (UTC)
I would side with Marauder's initial assessment on this. Since WP:YT puts high standards on youtube and such sites (eg vimeo), it would be better not to include this in the ELs. Moreover, I'm sceptical that the site passes the first criterion of links normally to be avoided at WP:EL. Younger audiences who can't be bothered to read an article here would probably do better at Simple English Wikipedia. carl bunderson(talk)(contributions)03:08, 1 September 2012 (UTC)
Francis' Death Date
I pulled this section out of the talk archive because people continue to change St. Francis' death date.
Whoever keeps changing Francis' death date from October 3rd to October 4th, Francis actually died on October 3rd. The reason his feast day is on the fourth is due to early church ideas of dealing with vigils and starts of days. Francis died on the evening of October 3rd. Many Franciscan churchs and monasterys have Transitus services on October 3rd to celebrate his death (transition to the afterlife.) Marauder40 (talk) 15:27, 3 June 2010 (UTC)
The article claims that Francis was meditating on Ps 140 (141) in one section, and Ps 141 (142) in another. Which was it? — Preceding unsigned comment added by 123.3.51.233 (talk) 04:45, 2 October 2013 (UTC)
His name was never 'di Pietro'
I note that, shortly after Pope Francis' election [this user] inserted 'di Pietro' into Francis' baptismal name. It was never there before and there is no source for it. Indeed, the Catholic Encyclopedia says his name was simply Giovanni. Evidently this is a conspiracy theorist attempting to connect the new pope with the Prophecy of the Popes, can the 'di Pietro' be removed? 83.105.111.231 (talk) 11:48, 27 March 2013 (UTC)
His father's name was Pietro. 'Di Pietro' goes with the custom of the time to be know by your father's name in addition to your own name. Directly from the Catholic Encyclopedia "His father, Pietro Bernardone, was a wealthy Assisian cloth merchant." No conspiracy theory.Marauder40 (talk) 12:25, 2 October 2013 (UTC)
Where
San Francesco, in fact, would have appeared on a carriage of fire that was flying above Rivotorto when in reality he was in Assisi waiting for an audience of the Bishop Guido II....? Hafspajen (talk) 15:50, 30 November 2013 (UTC)
(edit conflict) It looks more like a "gold" colour to me, but it certainly does clash horribly with the colours in Francisco de Zurbarán's painting. It may be easier to change the painting than the colour of the infobox, however, since that gold seems to be an inalterable part of Template:Infobox saint. If the colour in the template design were to be changed it would affect every Wikipedia article on a saint, and who knows what colours appear in the artworks illustrating them all?—Jerome Kohl (talk) 21:01, 3 October 2014 (UTC)
Sigh, we just changed the picture like a couple of days ago... because an IP complained that the other was not good. Hafspajen (talk) 21:04, 3 October 2014 (UTC)
I changed once more but now it is enough. I am not changing the lead picture every third day - this is not a calendar. Hafspajen (talk) 21:13, 3 October 2014 (UTC)
Pictures
OK; as usual, you revert me, John, and editwar. Also you reverted me for the third time. You always make conflicts with me, wherever I am, because you always seem to think you know everyrhing better. I was working on that gallery a lot. I am the one who illustrated this article. I think the gallery should be packed, because I plan adding more pictures. There is no reason whatsoever for not packing it. They do fit. Thank you. Hafspajen (talk) 15:35, 4 January 2015 (UTC)
Please don't add more pictures, there are enough now. When you add pictures generally, check if we have articles on them as we did for two here. Adding actual text would be ideal. Johnbod (talk) 16:01, 4 January 2015 (UTC)
Francis of Assisi -Manichaeist?
Manichaeism is an extinct dualistic religion of Iranian origin, by the Prophet Mani that claimed that exist an ongoing struggle between the forces of good and evil in the universe. It is also an eclectic religion that attempted to provide a synthesis of previous religious teachings. Its founder, Mani, claimed to be the final prophet for all religions. The Cathars were the notable Cristians that were regarded as neo-Manichaeans. . Manichaeism may have also influenced the Bogomils and Paulicians, but more than this is not known. You will have to provide reliable academic surces claiming that. Hafspajen (talk) 12:10, 16 January 2015 (UTC)
as Pope, Archbishop Jorge Mario Cardinal Bergoglio of Argentina chose Francis as' is wrong. He wasArchbishop and made Cardinal. He probably would never been made Pope, if still Archbishop. (speculation) Either way he was cardinal before becaming pope. The article is correct. Hafspajen (talk) 15:06, 1 February 2015 (UTC)
CARDINAL: is the guy in purple flashy robes: A cardinal (Latin: sanctae romanae ecclesiae cardinalis, literally cardinal of the Holy Roman Church) is a senior ecclesiastical leader, an ecclesiastical prince, and usually an ordained bishop of the Roman Catholic Church. The cardinals of the Church are collectively known as the College of Cardinals. The duties of the cardinals include attending the meetings of the College and making themselves available individually or in groups to the Pope as requested. Most have additional duties, such as leading a diocese or archdiocese or managing a department of the Roman Curia. A cardinal's other main function is electing the pope when the see becomes vacant.Hafspajen (talk) 15:11, 1 February 2015 (UTC)
CURRENT LEAD IMGEFile:Giovanni Bellini - Saint Francis in the Desert - Google Art Project.jpg a featured picture
The lead image has been changed for various reasons around five times at least in the last couple of month. I will add some possible images here and let's decide what we want and stick with it. There are so many great artworks about him. Crisco 1492 there are a couple featured images as well. Hafspajen (talk) 07:10, 17 February 2015 (UTC)
I am STRONGLY in the favor of an image representing Francis getting his stigmata, because this is made so special. Don't favor much skulls and morbid stuff like that, children are also watching the encyclopedia. Hafspajen (talk) 07:18, 17 February 2015 (UTC)
What is there to discuss? What discussion do you wish to have? The image i am in favor of is simply more contemporary. In case you dont know what that means, it means it is closer in time to the actual person i.e. the 13th century instead of the current picture/image which is 250years after his death. Thats my discussion. Agilulf2007 (talk) 07:29, 17 February 2015 (UTC)
The image you chose was 200 years after his death too, he was born 1181 or 1182 - died 1226. 13th century means the years 1400 . But that's really not a good argument. When choosing a lead image of a like him, a saint that is depicted this often by the best painters of the art history, being contemporary is not an argument. St Peter, St Paul, Veneration of Mary in Roman Catholicism doesn't use any contemporary image either. There is an image of a fresco depicting him made when he was alive, but that image is good were it is - it has EV- but it is not a lead image quality. One has to strive to chose the best possible depiction available that captures the person's essence. Hafspajen (talk) 07:42, 17 February 2015 (UTC)
Well no, the 13th century means the years of 1200-1299 and not the 1400s; And as i said before the most contemporary picture should be chosen due it being the most valid; There is a picture (fresco) of St. Francis in Subiaco which is contemporary in terms of life-time (his time of refuge there) which would be even better; Other than that i can only recommend to use the most contemporary picture of any saint for any saint instead of a 'hundred years' later imaginary projection; A good example would be St. Ambrose on wiki; Thus my vote goes to St. Francis and scenes from his life 13th century Bardi or the fresco at/from Subiaco; Thats my two sesterces; Agilulf2007 (talk) 09:59, 17 February 2015 (UTC)
True, it is the other way round, but that's only my bad math. My art history is on the other hand quite fine. I don't agree at all that the oldest pictures should be displayed, but the best quality depiction available. And considering that it has been a non stop messing around with the lead pictures in this article, I am not particularity happy about these complains about the lead picture. This is a low quality scan and not a great artwork either, - not in the same way many of the painting below. I have been editing this article for a long time now and I am kinda fed up with this disruption. I think your picture is not the best picture depicting Francis, best resolution, best quality and the best we can have. Crisco 1492 is one of the most qualified picture and media editor, I think we need a second oppinion. Hafspajen (talk) 11:45, 17 February 2015 (UTC)
Greetings, here's my two-cents worth. Since there are so many images, would it not make sense to do these?
Make a separate article, Francis of Assisi (Gallery) and place these extra images on that page.
Place a See also at top of this Francis of Assisi article lead section, pointing to the Gallery article.
While not the perfect solution, the separate article idea would allow expansion there without cluttering up this article.
Hafspajen began this discussion appropriately by saying, "Let's decide what we want and stick with it," inviting other editors to participate in the decision-making. Agilulf2007, by responding, "What is there to discuss? What discussion do you wish to have?", you are injecting a tone that is not conducive to consensus-building. All you have to do is to explain your point of view and support it in any way you can. Regarding choosing a painting simply because it was painted closer in time to when St. Francis lived does not mean it was an accurate depiction of him. This type of painting could be included in a gallery, though. I agree with Hafspajen that an image that shows St. Francis receiving the stigmata would be appropriate because he is known for that. Other considerations for the lead image are that it should be visually stunning, at least somewhat comprehensible to most readers, including children, and illustrative of his life and work. An image that looks like a Byzantine icon would not meet the second and third of these criteria. There are a number of paintings that would be good, but I like the current lead image. CorinneSD (talk) 16:08, 17 February 2015 (UTC)
The picture you mentioned as it would be good to have in the gallery - is already in the gallery. It was picked up from the gallery and put in the lead (and in the main while left in the gallery too, thus becaming a duplicate). If you think there are any pictures that are visually stunning, point them out here or suggest them... Hafspajen (talk) 16:24, 17 February 2015 (UTC)
I think you may have misinterpreted me. I was supporting your position, and the current lead image, which I like. I only mentioned those criteria at the end of my comment to strengthen the argument for the current lead image, or, if a different image is desired, another equally stunning, illustrative image. I was going to leave that to you, Agilulf and others, but since you asked, perhaps:
Well, my point was simply the 'more' contemporary angle; It is correct that a 'more' contemporary picture does not imply an actual portrait (although, the way i understand it, the fresco of Subiaco is/could be an actual portrait) but is simply more representative for the actual time itself; buildings, attire, contemporary essence and perception etc.; However seeing how much effort you/Hafspajen put into the article i will agree with your format; But just on the side note the 'picture' that you have in your post 11:45, 17 February 2015 (UTC) or that is displayed in the gallery here was not the one i edited and was in favor for - they are similar but it was this one(Article/History: https://commons.wikimedia.org/wiki/File:Guido_di_Graciano._Staint-Francis-and-Stories-from-his-Life._1270..jpg from/of Guido di Graziano 13th century (after 1270) Siena Pinacoteca; Agilulf2007 (talk) 23:18, 17 February 2015 (UTC)
First let me say again that I like the image that is in the lead now (della Gatta). You don't have to change it on my account. You had asked earlier for alternates, so I picked out five from your gallery, above. If shape is a consideration, that would affect the choice, that's all. Of the five that I picked, it looks like two are landscape, two are portrait, and one is square. CorinneSD (talk) 23:30, 17 February 2015 (UTC)
What if we set up something that has the image selected randomly from a set every time the page loads? I think it's been done in some articles before. — Crisco 1492 (talk) 23:39, 17 February 2015 (UTC)
That's an interesting possibility. To be honest, I prefer stability. When I see the image, I know I'm at the right article, and if it's an image I really like, I enjoy seeing it each time I go to the article. If there is a consensus that change is desired, is there a way to change the lead image every three months, or every six months, rotating from among a set of images? CorinneSD (talk) 23:57, 17 February 2015 (UTC)
How verify addition of Category People on Indian postage stamps ?
Greetings, For this update:
07:11, 1 June 2015 Tachs (talk | contribs) . . (63,518 bytes) (+45) . . (added Category:People on Indian postage stamps using HotCat)
How can this Category be verified? I did check user Tachs contribution page and see hundreds of this same category addition. Before contacting Tachs talk page, I thought it might be better to leave this question at this highly-watched article. Hoping for expert help from a more experienced editor. Regards, JoeHebda (talk) 11:13, 1 June 2015 (UTC)
Please disregard above as after more investigation, I did find confirmation of above category at List of postage stamps of India article. JoeHebda (talk) 11:19, 1 June 2015 (UTC)
Prophecy of the Popes
Prophecy of the Popes allegedly published by Benedictine monk Arnold Wion in 1595... Several historians have concluded that the prophecies are a late 16th‑century forgery. W can't use it as a source for removal of Francis birth name. Hafspajen (talk) 15:08, 3 August 2015 (UTC)
I meant, that in Prophecy of the Popes I made a change which was reverted by one user, who said it wouldn't be sourced. He replied that in this article the name is also unsourced. So either the name here becomes deleted or it becomes added to the Prophecy of the Popes as a connection to the current "pope" Francis, who is there being called Peter the Roman. --212.186.0.108 (talk) 18:27, 3 August 2015 (UTC)
Early Life Section
I believe the structure of this section can be improved. The 4th paragraph ("Francis' father was Pietro di Bernardone", etc) repeats facts that have already been stated in the previous paragraphs. Then the 5th paragraph ("In 1219, he went to Egypt" etc) ends with his death (which perhaps doesn't belong in the "Early life" section :-)) but then comes a 6th paragraph evoking his father's reaction to his choices, without any time references...
Also, the end sentence of the 3rd paragraph seems to imply that Francis' first interpretation of his vision didn't capture its full meaning, yet this has no follow-up within the section, or later on.
I hope these remarks can be of use!
(Barbosa76 (talk) 09:31, 18 November 2015 (UTC))
I wonder why the account of his death is included in "Early Life". Also, after the mention of his death, the narrative double back to some vague conflict with his father. The chronology is out-of-whack.--23.119.204.117 (talk) 16:07, 30 December 2015 (UTC)
I agree with the problem, I think removing one entire paragraph from the "early life" section fixes it. If anyone disagrees, let me know.Marauder40 (talk) 17:44, 30 December 2015 (UTC)
The lead as per WP:LEAD is supposed to be a summary of the important points, as a free standing little article.
The lead section (also known as the lead, introduction or intro of a Wikipedia article is the section before the table of contents and the first heading. The lead serves as an introduction to the article and a summary of its most important contents. It is not a news-style lead or lede paragraph.
The lead is the first part of the article that most people will read, and for many, it may be the only section read. A good lead section cultivates the reader's interest in reading more of the article, but not by teasing the reader or hinting at content that follows. Instead, the lead should be written in a clear, accessible style with a neutral point of view.
The lead should stand on its own as a concise overview of the article's topic. It should define the topic, establish context, explain why the topic is notable, and summarize the most important points, .. and so on.
Removing this it removes a significant coverage: In 1219, he went to Egypt in an attempt to convert the Sultan to put an end to the conflict of the Crusades. By this point, the Franciscan Order had grown to such an extent that its primitive organizational structure was no longer sufficient. He returned to Italy to organize the Order. Once his community was authorized by the Pope, he withdrew increasingly from external affairs. In 1223, Francis arranged for the first Christmas nativity scene. In 1224, he received the stigmata, making him the first recorded person to bear the wounds of Christ's Passion. He died during the evening hours of October 3, 1226, while listening to a reading he had requested of Psalm 142 (141).
The travel to convert the Sultan is important.
The the first Christmas nativity scene is important.
I think it is fine to remove it. All the stuff is covered in other sections. The trip to Egypt and his death doesn't belong in the "Early Life" section. Everything in that paragraph is covered in the correct corresponding sections of the article. Whether a better summary should be in the lead is a different topic. Marauder40 (talk) 19:24, 30 December 2015 (UTC)
Wasn't to clear there: I think it should stand in the lead, because I think they were probably parts of it before they slided downwards - and got embedded in other texts. So I moved it UPP; INTO THE LEAD. Hafspajen (talk) 19:40, 30 December 2015 (UTC)
I just read the first part (lead and Early life section) of the article. I think the lead is all right. In the Francis of Assisi#Early life section, the first paragraph is all right. The second paragraph starts out all right, but soon we get to this:
Francis returned home, began preaching on the streets, and soon gathered followers. His Order was authorized by Pope Innocent III in 1210. He then founded the Order of Poor Clares, which became an enclosed religious order for women, as well as the Order of Brothers and Sisters of Penance (commonly called the Third Order).
With this sentence, we get way ahead of the events of his early life. After this, it returns to the events of his early life and proceeds in chronological order. So, either we should just remove this passage or, if it is not mentioned later (I didn't study the rest in order to find out), place it in the right place later in the article (not in the Early life section, though). Things ought to be told more or less in chronological order, I think. Corinne (talk) 19:46, 30 December 2015 (UTC)
The Franciscan's religious vows in the form of the three evangelical counsels of chastity, poverty, and obedience, are not adequately dealt with in this article. The article is a reconstruction of Saint Francis's life to reflect the twenty first century version of Saint Francis invented by contemporary followers such as Father Richard Rohr. Hence the focus is on Saint Francis's love of nature, his peace-making and poverty. Saint Francis's "spirituality" is transformed to reflect contemporary fashions, with virtually no reference ideas that underpinned the vows of chastity, poverty and obedience; namely, that penance and mortification are the pathway to Holiness.
In practice this meant warfare against his own body, its senses and its appetites. According to the still wide spread Catholic belief, without mortification of the senses, our desires will remain unruly and our rebellious will shall not conform to the will of God.
Mortification was crucial to the way Saint Francis attempted to advance in the life of holiness. Impure lusting after sex and the temptations of money were to be resisted by poverty and chastity. The ultimate aim was to tame the desires of our body, through mortification, and become an obedient follower of God's will.
To achieve this end, Francis is reported to have used flagellation and a hairshirt (a garment of rough cloth made from goats' hair and worn in the form of a shirt or as a girdle around the loins, a Catholic encyclopedia informs us) for his penance. To defend his purity St Francis is alleged to have rolled naked in the snow, and thrown himself into thorn bushes. His wish to become a martyr is all part of this desire for mortification.
The article gives almost no sense at all of the actual form of spirituality that dominated and gave direction to Saint Francis's life. It is a travesty of the Catholic understanding that informed St Francis's life and the lives of those who imitated him, adopting his vows of chastity, poverty and obedience: for these friars, penance and mortification played the key role in enabling them to become a truly Holy follower of Christ, obedient not to the flesh and its desires, but obedient only to the will of God. (Oxe10 (talk) 08:09, 12 September 2017 (UTC))
I added a section on 'other faiths' to the article. I hope it all checks out. If not, let's discuss. Maybe other people would like to add to it?--SkandaPanda (talk) 17:05, 27 June 2019 (UTC)
A Commons file used on this page has been nominated for deletion
The following Wikimedia Commons file used on this page has been nominated for deletion:
During discussions of Coropuna, the question was raised about whether the content currently in that article that refers to St. Francis of Assisi is accurate. Does anyone editing this page have the expertise to judge? Please reply at Talk:Coropuna if possible. Jo-Jo Eumerus (talk) 17:27, 28 January 2020 (UTC)
- not in the same way many of the painting below. I have been editing this article for a long time now and I am kinda fed up with this disruption. I think your picture is not the best picture depicting Francis, best resolution, best quality and the best we can have. Crisco 1492 is one of the most qualified picture and media editor, I think we need a second oppinion. Hafspajen (talk) 11:45, 17 February 2015 (UTC)
File:Angelico,
File:Taddeo gaddi,
File:Giotto
Jan van Eyck, c.
Domenico Veneziano, (1445)
Carlo Crivelli, c. 1500
El Greco - '
by Jusepe de Ribera,
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_-_Stigmatisation_des_Hl._Franziskus_(Germanisches_Nationalmuseum).jpg)
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