The Legend of the Three Companions is said to Francis, "doing violence to their instincts, dismounted and gave the leper a penny, kissing his hand" (in Franciscan sources, IV, 11, Padova, Messaggero, 1990). And 'the beginning of new life, his conversion. Francis kissing the leper has made, by the grace of the Lord, the jump in the 'safety' of Christian love. Perhaps this is the secret of the immense fascination exerted by the Franciscans in his first appearance and the reason for its relevance in a time like our concerns that experiments at the limit of its choices. To find the meaning of this current requires a lucid diagnosis of the ills of our time or, rather, the deformations of a certain way of thinking and consider the values. These strains are derived from a concealment of the original sense of man, a misunderstanding of its purpose and primary constituent. The man was 'reduced' to the power of his work and his own again, above the dignity of his being. This radical change in the meaning of life is result in replacement of the primacy of making and the primacy of , not being as object, but being that we ourselves , essential in a participatory vocation. The value of productivity and efficiency, on the one hand, and the other to have what you have taken the place of dignitas of our being, first and profoundly men. The making and receiving both were placed at the top of the scale of values, within a framework that has profoundly transformed the relationship of man with life, nature and society. On the one hand, the man opened before him, using the mathematical formalization of knowledge, the infinite field of its productivity, its machines more and more perfect. Second, he collides with the helpless condition of his existence, a body that needs to be and therefore is inherently exposed to the anxieties and concerns that it is the source and location. The categories of 'have' and 'do' arise, then, as the categories of a sort of inverted ontology, where the ancient concept of non-being takes on a new content more realistic and well founded. The world is as they introduce the world of alienation and concern. It 's a world of things and tools, which we are reduced to a bundle of functions and invites us all to the denial of what is in ourselves and others to personal and creative. In such a world tend to shut down any sense of wonder and creative risk, any liability of the initiative, while the triumph el'ovvietà anonymity. Recognize that occurred in this culture of having and doing, falsifying a concealment of man is to put the problem of background correction , a real change of position in front of us themselves, to others, the world and, in a way by which all others derive, in the face of God 'a metaphysical operation, because this change of position allows you to rediscover the figure of his' human essence, its inner sense, its primary purpose and essential. Today, as in the time of Francis, and with a vastly more explicit historical reasons, it is to find the infinite importance of our being, the 'unum necessarium , our salvation, because we are the object of God's choice , the object of infinite Love has an infinite value. The "life in high poverty" Francis reveals in this horizon the ontological sense perpetually present. The true measure of the Franciscan spirit of poverty can be found in the way life takes shape in the exercise of that thought is the existential meditation , the commitment of the mind that is addressed in depth with perseverance and above him in his encounter with God The word "meditation" has its origin in the Latin verb mederi , 'doctor, to heal, take care of, "and means the act of going beyond the daily concerns and occupations, replacing them with the care of themselves. For the world as we once again become the companions of Francis a spatiosum claustrum , we put on this way back, taking care of the ills of the spirit in which intelligence is bound by a metaphysical pragmatic and utilitarian.
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