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The anonymous text that is usually called the Prayer of Saint Francis is a widely known Christian prayer for peace. Often associated with the Italian Saint Francis of Assisi (c. 1182 – 1226), but entirely absent from his writings, the prayer in its present form has not been traced back further than 1912. Its first known occurrence was in French, in a small spiritual magazine called La Clochette (The Little Bell), published by a Catholic organization in Paris named La Ligue de la Sainte-Messe (The League of the Holy Mass). The author’s name was not given, although it may have been the founder of La Ligue, Father Esther Bouquerel. The prayer was heavily publicized during both World War I and World War II. It has been frequently set to music by notable songwriters and quoted by prominent leaders, and its broadly inclusive language has found appeal with many faiths encouraging service to others

Prayer of St Francis
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.

O Divine Master,
grant that I may not so much seek to be consoled as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.

Amen.

French original:
Seigneur, faites de moi un instrument de votre paix.
Là où il y a de la haine, que je mette l’amour.
Là où il y a l’offense, que je mette le pardon.
Là où il y a la discorde, que je mette l’union.
Là où il y a l’erreur, que je mette la vérité.
Là où il y a le doute, que je mette la foi.
Là où il y a le désespoir, que je mette l’espérance.
Là où il y a les ténèbres, que je mette votre lumière.
Là où il y a la tristesse, que je mette la joie.
Ô Seigneur, que je ne cherche pas tant
à être consolé qu’à consoler,
à être compris qu’à comprendre,
à être aimé qu’à aimer,
car c’est en donnant qu’on reçoit,
c’est en s’oubliant qu’on trouve,
c’est en pardonnant qu’on est pardonné,
c’est en mourant qu’on ressuscite à l’éternelle vie

Possible inspirations for the prayer
The second half of the prayer bears a strong resemblance to this famous saying of Giles of Assisi (c. 1190 – 1262), one of Francis’s closest companions:

Blessed is he who loves and does not therefore desire to be loved;
Blessed is he who fears and does not therefore desire to be feared;
Blessed is he who serves and does not therefore desire to be served;
Blessed is he who behaves well toward others and does not desire that others behave well toward him;
And because these are great things, the foolish do not rise to them.

This text appears in the last chapters of the famous Little Flowers of St. Francis, a text that was undergoing numerous translations at the time the modern prayer was composed. At face value Giles’s verses appear to be heavily inspired by an earlier text themselves, both in structure and content, namely The Beatitudes of Jesus in Matthew 5:3-12 and Luke 6:20-26.

The first half of the prayer also bears some similarities to Veni Sancte Spiritus in both structure and content.

The Franciscan Order does not include the prayer in its official “Prayers of St. Francis”, and a church historian has noted that the phrasing of the first half of the text (“let me…”) is atypically self-oriented for Francis:

The most painful moment usually comes when [students] discover that Saint Francis did not write the “Peace Prayer of Saint Francis”… Noble as its sentiments are, Francis would not have written such a piece, focused as it is on the self, with its constant repetition of the pronouns “I” and “me”, the words “God” and “Jesus” never appearing once.

However, the prayer has been recommended by members of the Order, while not attributing it to Saint Francis.

The most-prominent hymn version of the prayer is “Make Me a Channel of Your Peace”, or simply “Prayer of St. Francis”, adapted and set to a chant-like melody in 1967 by South African songwriter Sebastian Temple (born Johann Sebastian von Tempelhoff, 1928–1997), who had become a Third Order Franciscan. The hymn is an anthem of the Royal British Legion and is usually sung at its annual Festival of Remembrance. In 1997, it was part of the Funeral of Diana, Princess of Wales, and was performed by the Irish singer Sinéad O’Connor on the Princess Diana tribute album. The hymn was also sung for the religious wedding ceremony of Prince Albert II of Monaco to South African Charlene Wittstock in 2011.

In 1986, Pope John Paul II recited the prayer as a means of bidding farewell to the global religious leaders he hosted for the first “World Day of Prayer for Peace”, in Assisi at the Basilica of St. Francis. Indeed, the prayer “over the years has gained a worldwide popularity with people of all faiths”.

https://en.wikipedia.org/wiki/Prayer_of_Saint_Francis#Further_reading

Represent the Ministry

The EMMI ecclesial heraldry is the use of heraldic symbols and coats of arms within Christianity to identify clergy, institutions, and religious organizations, similar to how it was adopted from medieval society.

• Identification: It provides a graphical way to identify individuals and entities such as popes, bishops, priests, dioceses, religious orders, and churches.

Represent the Archbishop Rank

• Rank and office: The symbols used around the shield, such as the color and tassels of the galero (a wide-brimmed hat), specifically indicate a person’s rank within the church hierarchy. For example, a bishop might use a green galero with three rows of tassels.
• Personal and institutional use: Coats of arms are used both for individuals holding ecclesiastical office and for institutions like dioceses, cathedrals, and religious orders.
• Unique and personal: Each ecclesiastical coat of arms is a unique creation, designed for a specific person or institution, and is not automatically transferred to another person.
• Symbolism: The symbols on the shield often reflect the bearer’s personal history, spiritual values, pastoral ministry, or the history of their institution.
• Rules and tradition: It is a regulated system that operates with its own set of rules, and the symbols are steeped in tradition and history.

Glorifions le Seigneur
Let us glorify the Lord;

Note: the Monstrance is empty
But the host is behind me

Old Catholic and Independent Catholic traditions hold a high veneration for Mary as the Mother of God Theotokos and the greatest saint, similar to the Roman Catholic Church. While all these groups honor Mary with profound veneration, they are distinct from Roman Catholicism, often emphasizing her unique role in salvation history and her powerful intercession for the faithful.

Veneration: The Old Catholic Church honors Mary with profound veneration, recognizing her as the Theotokos (Mother of God) and the highest of all created beings.

Role: She is seen as the Mother of the Church who continuously intercedes for the faithful.

Tradition: This devotion is expressed within the framework of Western liturgy, informed by the writings of both Latin and Greek Fathers, and maintained in continuity with apostolic faith.

Independent Catholic Church and Mary
Emphasis on Motherhood: Independent Catholic communities also emphasize Mary’s role as the Mother of God, a concept central to their theology.

Intercession: Similar to other traditions, they believe Mary’s prayers are powerful, and they seek her intercession in their lives.

Diversity: Due to the independent nature of these communities, there can be variations in specific devotions, but the core belief in Mary’s high status remains.

Unique examples: Some Independent Catholic groups, such as the Order of the Most Holy Mary Theotokos, have a particular focus on the title “Theotokos” and a commitment to maintaining a balance between unity and liberty in theological viewpoints regarding Mary, according to their founding principles.

Key similarities and differences
Similarities: Both Old and Independent Catholic churches share with Roman Catholicism the belief that Mary is not to be worshipped, a practice reserved for God alone. Both traditions venerate her as the Mother of God and the greatest of saints.

Differences: The main difference lies in the distinct traditions that Old and Independent Catholic churches originate from and are rooted in. These traditions, while often sharing a common lineage and high regard for Mary, may differ in their specific theological emphasis, and their organizational structures, and their relationship with the Roman Catholic Church.

My parents wedding anniversary 10 years ago, Dad die in 2017.
Roman Catholic Church Parish of John the XXIII, Paroisse Saint Jean XXIII – Gatineau

M. l’abbé Jacques Cantin, curé de la paroisse Jean XXIII de Gatineau, décédé le vendredi 2 avril 2021, à l’âge de 71 ans.

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