Laudato Si’ (“Be Praised”) are the opening words of Saint Francis’ song to sing praise to God. This hymn of praise, also known as the Canticle of Creatures, was written in his native Umbrian dialect near the end of his life. During his last days, he was severely ill and blind. Yet, inspired by the biblical tradition of songs of praise for God’s creation, Francis was not blind to the glory of God as revealed in the sun, the moon, and the “colorful flowers and herbs” on the earth.

In Laudato Si’, as it continues, the entire song is devoted to the praise of God: Yours are the praises, the glory, and the honor, and all blessing. Praise of God, however, is not offered in a vacuum or simply in an individual isolated way, but rather in relationship to all that God has created: Praised be to you, my Lord, with all your creatures. Why? Every creature is a sacrament. In every creature, God speaks.

There is in this hymn a three-fold structure in a downward movement: the Celestial World (sun, moon, stars) to the Terrestrial World (wind, water, fire, and earth) and the Human World (granting pardon among ourselves and ultimately accepting our own death).

Regarding the Celestial World, in the first and primary creature he experiences, Francis praises Sir Brother Sun and then Sister Moon, who first reflects the sun’s light and then the stars of the heavens – that quite possibly represent Jesus, Mary, and the saints.

Regarding the Terrestrial World, Francis focuses on the harmony we experience as sisters and brothers in sharing the basic elements of nature. Of each of these he speaks only in positive terms. For example, Francis praises God by acknowledging that water “is very useful and humble and precious and chaste.”

When Francis addresses the Human World, he writes: “Praised be You, my Lord, through those who give pardon for Your Love.” This is a merciful love which often requires “we bear infirmity and tribulation,” that is, we live in compassion for each other and for all of God’s creatures. “Blessed are those who endure in peace.”
When human beings do these things, they will know they are doing the will of God, and this will lead to the ultimate embrace of “Sister Death.” Death is also a created reality by which we praise God: “Blessed are those whom death will find in your most holy will for the second death will do them no harm.”

Franciscan scholars have presented various perspectives from which the Canticle can be viewed. Is Francis expressing a sacramental vision of reality that proclaims his wonderment of God’s glory, power, and goodness? Is this an eschatological vision, a perspective of Salvation history, the harmonious splendor of God’s “New Creation” in a doxology of God’s presence in the future? Is it an ecological vision in which the Father implies proper relation with “Mother Earth?” Or is this a prophetic or moral vision of how humanity can join in the harmonious union of God and creation by doing acts of mercy and compassion? Whatever perspective(s) one chooses, certainly Francis’ main concern was to give praise to the Most High, all-powerful, all good God and God’s presence in creation.