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Informationen zum Autor G.K. Chesterton (1874-1936) was an English journalist, theologian, philosopher, playwright, mystery writer, and more. Among his many great works are Saint Thomas Aquinas , The Everlasting Man , and Orthodoxy . Klappentext Francis of Assisi is, after Mary of Nazareth, the greatest saint in the Christian calendar, and one of the most influential men in the whole of human history. By universal acclaim, this biography by G. K. Chesterton is considered the best appreciation of Francis's life--the one that gets to the heart of the matter. For Chesterton, Francis is a great paradoxical figure, a man who loved women but vowed himself to chastity; an artist who loved the pleasures of the natural world as few have loved them, but vowed himself to the most austere poverty, stripping himself naked in the public square so all could see that he had renounced his worldly goods; a clown who stood on his head in order to see the world aright. Chesterton gives us Francis in his world-the riotously colorful world of the High Middle Ages, a world with more pageantry and romance than we have seen before or since. Here is the Francis who tried to end the Crusades by talking to the Saracens, and who interceded with the emperor on behalf of the birds. Here is the Francis who inspired a revolution in art that began with Giotto and a revolution in poetry that began with Dante. Here is the Francis who prayed and danced with pagan abandon, who talked to animals, who invented the creche.Chapter I THE PROBLEM OF ST. FRANCIS A sketch of St. Francis of Assisi in modern English may be written in one of three ways. Between these the writer must make his selection; and the third way, which is adopted here, is in some respects the most difficult of all. At least, it would be the most difficult if the other two were not impossible. First, he may deal with this great and most amazing man as a figure in secular history and a model of social virtues. He may describe this divine demagogue as being, as he probably was, the world's one quite sincere democrat. He may say (what means very little) that St. Francis was in advance of his age. He may say (what is quite true) that St. Francis anticipated all that is most liberal and sympathetic in the modern mood; the love of nature; the love of animals; the sense of social compassion; the sense of the spiritual dangers of prosperity and even of property. All those things that nobody understood before Wordsworth were familiar to St. Francis. All those things that were first discovered by Tolstoy had been taken for granted by St. Francis. He could be presented, not only as a human but a humanitarian hero; indeed as the first hero of humanism. He has been described as a sort of morning star of the Renaissance. And in comparison with all these things, his ascetical theology can be ignored or dismissed as a contemporary accident, which was fortunately not a fatal accident. His religion can be regarded as a superstition, but an inevitable superstition, from which not even genius could wholly free itself; in the consideration of which it would be unjust to condemn St. Francis for his self-denial or unduly chide him for his chastity. It is quite true that even from so detached a standpoint his stature would still appear heroic. There would still be a great deal to be said about the man who tried to end the Crusades by talking to the Saracens or who interceded with the Emperor for the birds. The writer might describe in a purely historical spirit the whole of that great Franciscan inspiration that was felt in the painting of Giotto, in the poetry of Dante, in the miracle plays that made possible the modern drama, and in so many other things that are already appreciated by the modern culture. He may try to do it, as others have done, almost without raising any religious question at all. In short, he may try to tell the story of a saint ...
