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	February 2003
		Francis: A Saint's Way by James Cowan. Hodder and Stoughton 2001 reviewed by Alan Dwight
			Of the making of books about St Francis there's no end. This most popular of saints continues to fascinate and inspire. Part of the fascination is that he's most like the Christ Whom he sincerely sought to imitate, even to the Stigmata which is well-attested very early. G.K. Chesterton's brief biography, first published in 1930, sparkled with contagious enthusiasm. Then in 1950 Abbé Omer Engelbert's St Francis of Assisi appeared in English with considerably more detail. Footprints Now we have the Australian James Cowan's recent biography. It's brief but with new and stimulating viewpoints, including what may be called a 'theology of place', especially as Cowan treads in the saint's footprints in Umbria and describes the environment which aided the saint's spiritual development Sufi Cowan makes interesting suggestions as to important influences from outside the region because the saint for his day travelled widely. Cowan thinks Pietro Bernadone, as well as his son, were strongly influenced as they travelled in France by the Cathars as 'free spirits in a world of institutionalised privilege'. On the choice of celibacy, Cowan sees the possible influence of French troubadours, not only in his poetry but also in their devotion to 'distant love'. Cowan also sees influences from much further afield, especially from the East, aside from the Bible. In the 13th Century it was fairly usual to be pilgrims to the Holy Land. The Sufi's emphasis on a personal love of God would have resonated with Francis, and like the Sufi he used the same greeting: 'The peace of God be with you.' Cowan also sees similarities with Zen Buddhism, Hindu yogi and Arab dervishes. Not that Francis derived ideas from these but it's noteworthy that all stress the denial of attachment. Alienation Cowan argues that alien influences played a part in Francis' rejection of earthly pursuits. His mother's French birth, his Father's infatuation with French things and the rejection of a merchant's son by local nobility could have given him a sense of alienation that may have played a part in his rejection of earthly pursuits and his choice of the road rather than a monastery. Unlike the Cathars he remained loyal to the Church which had misgivings about him because of its values prominently displayed in the enjoyment of comfort, wealth and security. Against this the poverello espoused austerity and spirituality, following his Master who unlike birds and foxes, had nowhere to lay His head. Contradictory Cowan deals at length with the event when Francis publicly had his father furiously holding his son's discarded clothing. Cowan sees this as ringing 'the death knell of filial piety': more than that, 'the death knell of the old order', threatening the Church which put 'the importance of social identity above that of the individual'. Unlike the Church of his time Francis placed little emphasis on doctrine. Cowan states that he was 'wary of learning,' seeing 'intellectual knowledge as an impediment to 'simplicity of heart' necessary for spiritual life.' Cowan comments that Francis could be contradictory. Perhaps this can be seen as part of the complexity of character which Cowan postulates. Cowan writes 'There's no doubt that he (Francis) was capable of inspiring undying loyalty and love'. Books such as this will continue to engender and even increase this undying love.