Il Cammino Meditativo

IL “CAMMINO MEDITATIVO”  


dal 28  Settembre al 7 Ottobre 2010

Da  Assisi a Poggio Bustone 
sui "passi di Francesco

 

P R O G R A M M A

28 Settembre
 Ritrovo all’ostello della “Perfetta Letizia” Via Protomartiri Francescani a Santa Maria degli Angeli (Assisi). Vi attenderemo qui: Patrizia, Marisa ed io. L’ostello è all’interno del Convento della Porziuncola a due passi dalla stazione ferroviaria si invita tutti ad arrivare all’ora di apertura dell’ostello, le 17.00 per poter poi recarsi nella Basilica di Santa Maria degli Angeli per la Benedizione dei Pellegrini. Primo incontro del gruppo e cena.

La Verna

Sanctuary of La Verna – Where Francis received the Stigmata

North of Arezzo is a popular shrine in the mountains with some fabulous views of the countryside. The road from Michelangelo Caprese, where Michelangelo Buonarroti was born in 1475, winds up the wooded slopes of Mt. Sovaggio on the way to Mt. Penna, given to Francis by Count Orlando of Chuisi in 1213. Francis had a camp at la Penna in an area of strange rock formations in the forest known as La Verna, now a series of buildings from different eras that make up a sanctuary. It was here that Francis received the stigmata in 1224. A walk through the forest leading to the summit of Monte Penna gives you a wide panorama view of the  Tiber and the Arno valleys. 

Lo Spazio Del Silenzio

LO SPAZIO DEL SILENZIO - Angela Seracchioli

[Di qui passo' Francesco]

C’ è in Assisi, da poco, da settembre 2006, una statua di Francesco contemplativo. Fa parte del ciclo di statue che Fiorenzo Bacci (www.fiorenzobacci.it) ha dedicato al Cantico e ad episodi della vita di Francesco e che sono state sparse in Assisi e dintorni. Questa è stata posta lungo la stradina che porta dal parcheggio a San Damiano in un angolino perfetto, su uno “scoglio erboso”, fra gli ulivi ed è stata donata dalla regione Calabria che, quest’anno, ha offerto l’olio per la lampada di Francesco.
Francesco siede a gambe incrociate e mani aperte sul grembo, lo sguardo perso nel tramonto là oltre la sua Porziuncola. Amo molto questa statua, è il Francesco contemplativo che nel turbinio di immagini e paccottiglia venduta da laici e religiosi nella sua città, ci ricorda la sua preghiera costante e silenziosa nella: “…sua cella: fratello corpo” (Leggenda perugina 1636).

Nature and Geology

Nature and Geology along the Walk

The paths on the Saint Francis Walk boast an extraordinary assortment of animal and vegetable species during the different seasons of the year that you will rarely find anywhere else.
The Walk also offers a wide variety of geographical aspects. Experts and nature lovers alike will embrace this as an opportunity to get to know the paths from another point of view. To further your knowledge of the nature and the geology that characterizes the Saint Francis Walk,
download the following files:
 
- Bianca Maria Landi, Natural Elements from The Pilgrim’s Guide or
• Saint Francis Walk: Natural Elements (.pdf, 85 Kb)

- Leonida Carrozzoni and Matteo Carrozzoni, Geological Aspects or The Saint Francis Walk
• The Nature and Faith (.pdf, 108Kb)
• Download the map regarding the geological aspects along the Saint Francis Walk. (.pdf, 17 MB)

Assisi

The Challenge of the San Damiano Cross

The Challenge of the San Damiano Cross By Roch Niemier, O.F.M. At San Damiano the Crucified Christ challenged St. Francis to "go rebuild My house." That task meant Francis had to transform himself first.

EVERY PILGRIM who visits Assisi must make the short walk outside the city walls and spend time at the sanctuary of San Damiano. It is one of the most important places in the Franciscan story. The event most often repeated about this place is the encounter between Francis and the image of Christ Crucified who spoke to him and said: “Francis, go rebuild My house; as you see, it is all being destroyed.” Thomas of Celano tells the whole story: “With his heart already completely changed—soon his body was also to be changed—he was walking one day by the church of San Damiano, which was abandoned by everyone and almost in ruins. “Led by the Spirit he went in to pray and knelt down devoutly before the crucifix. He was shaken by unusual experiences and discovered that he was different from when he had entered.

Assisi OFM

La Provincia Serafica di san Francesco dell’Umbria è una delle oltre cento entità dell’intero Ordine dei Frati minori. La sua origine è da ricercarsi ai primordi della fraternità del Poverello. Oggi conta circa 200 frati di voti perpetui e 40 giovani in formazione iniziale, presenti in 24 comunità disseminate nell’intero territorio umbro, da Città di Castello ad Amelia, da Terni a Gubbio, da Perugia a Todi. La sede istituzionale della Provincia è ad Assisi presso il Convento Porziuncola, in S. Maria degli Angeli.
Impegno prioritario della Fraternità provinciale è la custodia dei Santuari che raccolgono la memoria delle origini francescane.
A questo si aggiungono anche le più tradizionali attività di evangelizzazione: le parrocchie, la formazione cristiana e la missione. Oggi i Frati minori si stanno inoltre impegnando in nuove forme di annuncio verso gli uomini e le donne del nostro tempo, là dove essi vivono, a servizio della famiglia, dei giovani e dell’università.

Siamo in un tempo in cui il pellegrinaggio a piedi ha riacquistato una sua vitalità spirituale; il lento andare diventa occasione di ricerca, di ascolto, di incontro con gli altri su un piano diverso dalla quotidianità. Da qui l'idea di proporre un itinerario che, partendo dal Santuario della Verna, percorre la catena appenninica toccando i luoghi della memoria francescana attraversando l'Umbria e terminando al Convento di San Giacomo a Poggio Bustone (RI).
Il cammino si svolge prevalentemente su un sentiero con lunghi tratti di montagna che però non presentano né difficoltà né pericoli. Alcune tappe sono lunghe perché non vi sono, attualmente, possibili luoghi di sosta intermedi.
Con buona volontà, pennello e barattolo di vernice in mano il percorso è stato parzialmente segnato con Tau gialli, su alberi e rocce e con frecce per terra: sul cammino di San Francesco non poteva che esserci la sua firma, il Tau.   Il colore giallo, da Santiago in poi, è riconosciuto dai pellegrini di tutto il mondo come “colore del cammino”.
La solitudine delle colline toscane e umbre è uno dei pregi del percorso. Bisogna essere allenati a portare per 16 giorni uno zaino in spalla ed armati di pazienza e “gioioso spirito d’avventura” quando la mancanza di una freccia obbliga a tenere la guida in mano per essere sicuri di essere sul giusto sentiero.

LA CREDENZIALE Ora esiste la credenziale francescana! E’ bellissima, è pensata ad hoc per i pellegrini di Francesco ed è rilasciata dalla Provincia Serafica di San Francesco dei Frati Minori dell’Umbria che hanno voluto così riconoscere fattivamente, e nel modo più antico e ufficiale, il valore di questo Cammino. La credenziale è una sorta di “passaporto” del pellegrino su cui sono riportati i suoi dati ma che non sostituisce i normali documenti. Su di essa vengono apposti i timbri degli ostelli, chiese, conventi, Apt… dei luoghi che si attraversano lungo il percorso. E’ un impegno per chi la porta con sé ad essere un vero pellegrino nei passi e nell’anima ed è un ricordo bellissimo dove ogni timbro è sudato e conserva nel suo inchiostro la luce dei giorni della peregrinazione. Per riceverla telefonate al 333.9985141 o al 075.8051588; oppure scrivete a jacopadue@yahoo.it

FORESTERIA "PERFETTA LETIZIA" La foresteria per i pellegrini è piccolina ma funzionale e offre alloggio per la notte, cena e colazione; ha anche una sua minuscola cappelletta per sostare insieme! E’, inoltre, il luogo da cui partono le Credenziali e centro del cammino francescano.  Ma, soprattutto, è la prima accoglienza di questo giovane cammino pensata nello spirito degli ostelli di Santiago; vi accoglieranno fr. Ivan ed Angela. Aprirà all’inizio di Aprile 2006 e darà alloggio solo ai “veri” pellegrini che vi giungono o a piedi o in bicicletta. Essa è situtata a Santa Maria degli Angeli (Assisi), in Via Protomartiri Francescani 4b (dietro la Basilica della Porziuncola.) Telefonare in anticipo al: 075.8051588  oppure al 333.9985141. E-mail Informazioni: jacopadue@yahoo.it.

LA GUIDA “Di qui passò Francesco”  - edizioni “Terre di mezzo” Milano - 17.00 euro. Uscita nel giugno 2004, la guida ha avuto un’accoglienza notevole; è in fase di preparazione una seconda edizione. E’ in vendita in tutta Italia nelle maggiori librerie. Il percorso è diviso in 16 tappe che coprono 350 chilometri dalla Verna a Poggio Bustone. La guida contiene tutte le informazioni, i percorsi, le cartine, i sentieri e i luoghi più suggestivi e da non perdere; come e quando partire, le difficoltà, i chilometraggi e dove dormire. E, per ogni tappa, gli avvenimenti fondamentali della vita di Francesco tratti dalle “Fonti” originali. Fa parte della collana “percorsi” che è nata per far conoscere tracciati ricchi di senso e di storia. Nella stessa collana: La guida al cammino di Santiago di Compostella a piedi, quella in bicicletta; La guida al cammino della Plata e la guida della Via Francigena.   I LINKS Il sito del Cammino, il sito per e dei pellegrini! www.diquipassofrancesco.it Guide per i pellegrinaggi www.terre.it I cammini verso... Santiago de Compostela www.pellegrinando.it La Via Francigena www.guidafrancigena.it Sito dedicato ai pellegrini a piedi verso Santiago www.ilporticodellagloria.it

Weather Information

Getting to Assisi

Raggiungere Assisi in treno

  Provenendo da Nord:
  Firenze ed Assisi sono direttamente collegate da un certo numero di treni Regionali (7 corse al giorno, sia in andata che in ritorno, percorrenza circa 2 ore e mezza) e da un InterCity (percorrenza circa 2 ore);
La linea ferroviaria Firenze-Roma ha una fermata a Terontola/Cortona (dalla quale parte la linea secondaria: lago Trasimeno, Perugia, Assisi, Spello, Foligno). Quindi, provenendo da Firenze, in alternativa ai treni sopra indicati, si può prendere uno dei treni che ferma a Terontola/Cortona (circa 1 ora e mezza di percorrenza a partire da Firenze) e successivamente prendere uno dei treni che collegano Terontola ad Assisi/S.Maria degli Angeli (da 45 a 60 min. di percorrenza).

  Provenendo da Sud o da Est:
Roma ed Assisi sono direttamente collegate da un certo numero di treni Regionali ed InterRegionali (3 corse al giorno, sia in andata che in ritorno, percorrenza circa 2 ore e 15 min.) e da treni EuroStar (2 corse al giorno, sia in andata che in ritorno, percorrenza circa 1 ora e 45 min.);

La linea ferroviaria Roma-Ancona ha una fermata a Foligno (dalla quale parte la linea secondaria: Spello, Assisi, Perugia, lago Trasimeno, Terontola/Cortona). Quindi, provenendo da Roma, in alternativa ai treni sopra indicati, si può prendere uno dei treni della linea Roma-Ancona, scendere a Foligno (da 1 ore e 40 min. a 2 ore di percorrenza) e successivamente prendere un treno della linea secondaria Foligno-Terontola, scendendo alla stazione di Assisi/Santa Maria degli Angeli (percorrenza da 10 a 15 min.).
Provenendo dalla linea ferroviaria adriatica, si può prendere, presso la stazione di Ancona, uno dei treni della linea Ancona-Roma, scendere a Foligno (da 1 ora e mezza a 2 ore circa di percorrenza) e successivamente prendere un treno della linea secondaria Foligno-Terontola, scendendo alla stazione di Assisi/Santa Maria degli Angeli (percorrenza da 10 a 15 min.).

  La stazione di Assisi è posta in pianura presso Santa Maria degli Angeli (nota per la bellissima Basilica), e dista dal centro storico della città circa 3 km, ma è ad esso ben collegata da una corsa autobus effettuata ogni 30 minuti (Società APM, per informazioni su orari e tariffe  cliccare qui). Gli autobus partono dal piazzale antistante la stazione e fermano ad Assisi in Piazza Matteotti.
Una linea pubblica della stessa società collega Piazza Matteotti con il Grand Hotel Assisi (fermata "Stadio degli Olivi").

Orario Ferroviario Italiano

Spirituality - Prayers and Reflections

Prayers and Reflections

 

Clare of Assisi Window in San Damiano Photo: N Leamy

SIMPLICITY … “The Kernel, Not The Shell” Beginning the Journey through Lent Embracing the Leper - Experiencing the Goodness of God through Conversion Encountering God in the Relationships of our Daily Lives Mary: Virgin made Church Mystical Prayer Eucharist as Gift in our Daily Lives The Lord Give You Peace Clare of Assisi – Reflecting Jesus ADVENT Reflections: Week 1 - A Watchful Eye Week 2 - Prophetic Voices Week 3 - Sign of Contradiction Week 4 - God's Dream for our World

Francis of Assisi Window in San Damiano Photo: N Leamy

Franciscan Sanctuaries

Franciscan Sanctuaries

Places of importance in the lives of Clare and Francis

Clare of Assisi Window in San Damiano Photo: N Leamy

Greccio Fonte Colombo La Foresta Poggio Bustone San Damiano La Verna Portiuncula San Rufino Rivo Torto Basilica of St Francis Sacro Convento The Lower Basilica The Tomb of St Francis The Upper Basilica

Francis of Assisi Window in San Damiano Photo: N Leamy

Little Brothers of Saint Francis

From the very early days of the Church, there were both cenobites and hermits among the various groups of religious. The cenobites lived as monks in community life. The hermits lived in retirement to pray and meditate alone. So too, from the early days of the Franciscan Order, there were small hermitages where the Brothers could retire to give themselves more completely to a life of prayer and meditation.
Francis himself always felt drawn to remote places. Even as a young man, he liked to go with an unnamed companion to a grotto or cave near Assisi where they could talk undisturbed and where St Francis could pour out his heart to God. After he renounced the world at the court of the Bishop of Assisi, he spent the next several years living as a hermit and wearing the garment of a hermit.

When Francis and his eleven companions returned to the Spoleto Valley from Rome after their Rule had been approved in 1209, they first discussed among themselves whether they should live strictly as hermits or live a mixed life of prayer and preaching the Gospel. But even while they chose the mixed life of prayer and apostolate, Francis still wanted a number of places of retirement, called hermitages, where some at least of the friars could lead a life of seclusion and to which others could retire at least occasionally.
Thomas of Celano makes mention of such places a number of times, sometimes without giving their location, at other times speaking more precisely of the hermitages of St Urban, Sarteano, Rieti, Poggio Bustone, Greccio, La Verna and one even in Spain.

The Quest for Solitude
There are two sides to seeking solitude. There are those who are running away from something; and there are those who are running after something. The first are those who seek solitude as a relief from their frenetic and busy lifestyles in the city with its crowds, noise, the stress of the workplace and hectic social life. They seek times and places of solitude for rest and renewal. For them solitude is an end in itself. Then there are those who seek solitude because they are running after something. Monks, nuns and hermits seek solitude in order to find someone.

My soul is athirst for God, athirst for the living God. (Psalm 42:2)
Dry as a thirsty land, I reach out to you. (Psalm 143:6)

We all know that, for concentration upon a given matter, a certain detachment from competing interests is necessary, both externally and internally. So solitude provides that environment for this to happen in our desire for a more intimate relationship with God.
Sometimes, when we approach a person and wish to speak with them personally, we will ask them "Are you busy?" or we will knock on the door of the office and ask "Are you alone?" meaning "Are you free and disengaged?". This is what is being sought in solitude.
The privacy of the room, to which our Lord bids us to go, and to shut the door to seek God's face in prayer has a depth beyond a warning against spiritual pride. The room, like solitude, is a necessary place of separation conducive to being attentive and focussed on Him speaking to us.

This slide show, prepared by the Brothers, is intended to convey to the viewer something about their ethos, their vision and their life.  For those who've never been to Eremophila, it also gives some idea of the surroundings in which they live.

Contemplative Living and Prayer or Rule for Hermitages St Francis Reflections on Lifestyle St Francis' Vision and Rule for Hermitages The Principles set out in the Rule as understood by the Little Brothers of Francis Membership

Reflections on Lifestyle Introduction Everything we do is related to the life of prayer, the prayer of the community and the prayer of the individual. In choosing a life of prayer we seek to create an environment that aims at nothing except living in the presence of God. The contemplative life exists for its own sake and to fulfil the first and the most important commandmen4 March, 2010 God with all your heart, with all your soul, and with all your mind. This is the greatest and the most important commandment said Our Lord Jesus Christ. The great joy in the solitary life is not found simply in quiet in the beauty and peace of nature, or in the song of birds, or even in the peace of one’s own heart. It resides in the awakening and the attuning of the inmost heart to the voice of God - to the inexplicable, quiet, definite inner certitude of one’s call to obey Him, to hear Him, to love Him, and worship Him here, now, today, in silence and alone. It is the realisation that this is the whole reason for one’s existence. (Thomas Merton) In not engaging in pastoral work, preaching and other apostolic activities we seek to offer a clear alternative to these in the life and witness of the church. It is ironic that, in the very giving up of seeking to change the world through these activities, places of contemplative prayer exercise a profound influence. St Francis' Vision and Rule for Hermitages 1217-1221 Not more than three, or at the most four Brothers should go together to a hermitage to lead a religious life there. Two of these should act as mothers, with the other two, or the other one, as their sons. The mothers are to lead a life of Martha; the other two, or one, the life of Mary. Those who live the life of Mary are to have a separate enclosure and each should have a place to himself in which he may pray and sleep. Immediately after sunset they should say Compline of the day. They must be careful to keep silence and say their Office, rising for Matins. Their first care should be to strive first for the kingdom of God and his righteousness (Mtt. 6:33) Prime and Terce should be said at the proper time, and after Terce the silence ends and they can speak and go to their mothers. If they wish, they may beg alms from them for love of the Lord God, like any other ordinary poor people. Afterwards, they should say Sext and None, with Vespers at the proper time. They are forbidden to allow anyone to enter the enclosure where they live, and they must take their meals there alone. The Brothers who are mothers must be careful to stay away from outsiders and in obedience to their custos keep their sons away from them, so that no one can speak to them. The Brothers who are sons are not to speak to anyone except their mother or their custos, when he chooses to visit them, with God’s blessing. The sons, however, may periodically assure the role of the mothers, taking turns for a time as they have mutually decided. Let them strive to observe conscientiously and eagerly everything mentioned above. The Principles set out in the Rule as understood by the Little Brothers of Francis St Francis’ Rule for hermitages is not prescriptive in the way that some Rules are for other Orders:  like that of St Benedict which covers every aspect of the life for his monks from the psalms to be used in worship to the role of the Abbot. But, with its brevity, the rule for hermitages clearly sets out the principles necessary to live and organise life within a hermitage. The following is our understanding of the principles expressed in the rule for hermitages. Community Size Each hermitage is to have three or, at the most, four brothers, which means that they would be both little and fraternal. Not more than three, or at the most four, Brothers should go together to a hermitage to lead a religious life there. Authority Authority resides in the group and not in a single person or leader, as understood by these words: Two of these should act as mothers, with the other two, or the other one, as their sons. The sons, however, may periodically assume the role of the mothers, taking turns for a time as they have mutually decided. The Brothers who are sons are not to speak to anyone except their mother or their custos, when he chooses to visit them, with God’s blessing. All Brothers should be involved in discussions about issues that arise. But at the end of this process, the decision is made only by those who are in Life Vows. Among them there must be a consensus or no decision is to be made. We envisage a federation of hermitages, with three or four Brothers in each, and the Custos being elected from among the brethren who live in the various hermitages. Worship Liturgy of the Hours is the focus, and sets the rhythm of the daily prayer. In order to protect this focus, those that join the Brothers should remain in whatever ecclesiastical state they are in, before and after joining. Those who are priests are to relinquish any licence to celebrate or perform any function pertaining to their office. Immediately after sunset they should say Compline of the day. They must be careful to keep silence and say their Office, rising for Matins. Prime and Terce should be said at the proper time, and after Terce the silence ends and they can speak and go to their mothers. Afterwards, they should say Sext and None, with Vespers at the proper time. Ministry The hermitages are not to be places or centres of ministry. The life itself is a wordless sermon. They are forbidden to allow anyone to enter the enclosure where they live. Brothers who are mothers must be careful to stay away from outsiders and in obedience to their custos keep their sons away from them, so that no one can speak to them. The Brothers who are sons are not to speak to anyone except their mother or their custos, when he chooses to visit them, with God’s blessing. Solitude Within this framework, Brothers could withdraw for periods of solitude. Two of these should act as mothers, with the other two, or the other one, as their sons. The mothers are to lead a life of Martha; the other two, or one, the life of Mary. The sons, however, may periodically assure the role of the mothers, taking turns for a time as they have mutually decided. The Gospels Their first care should be to strive first for the kingdom of God and his righteousness. (Mtt. 6:33) Jesus said: So then, anyone who hears these words of mine and obeys them is like a wise man who built his house on rock. The rain poured down, the rivers flooded, and the wind blew hard against that house. But it did not fall, because it was built on rock. But anyone who hears these words of mine and does not obey them is like a foolish man who built his house on sand. The rain poured down, the rivers flooded, the wind blew hard against that house, and it fell. And what a terrible fall that was! (Mt.7:24-27) Therefore we need to ponder and pray the Gospels because they are the only books in which we have Jesus’ life and teaching. Membership What we would be looking for: That Jesus and your love for Him is the most important thing in your life. In response to that love:  the Religious Life is the means and vehicle to express and work out one’s discipleship. The Qualities necessary for those seeking Membership Good Health Preparedness to put in a good day's work, particularly manual work. A driving license Preparedness to find and develop some small cottage industry to generate an income A commitment to prayer expressed in the Liturgy of the Hours and personal prayer