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The Transitus as the word suggests is an annual commemoration of the passing of Francis from this life to the next. The early Franciscan texts especially the second life of Celano and the Major Legend of Bonaventure were descriptive of the event of what transpired on the fateful evening of the 3rd of October 1226. As both early sources tell us, the event was an intense experience to the witnesses, among them the first companions of the saint and the Poor Ladies of San Damiano. It was described on the one hand, as a joyful event as St. Francis sings hymn of praise to God and to little sister death even if by now, he is almost blind and in great pain brought about by sickness, long fasts and sleepless hours in prayer. One the other hand, grief is also present among followers of the poverello who truly feels orphaned. Being a father, whose hour of departure is close at hand, he blessed all his sons present and absent while constantly telling them to be faithful to the Holy Roman Church and above all the Gospel which is their form of life. 

From the historical perspective the consideration of its meaning and origins no one really knows for the reason that, for the last 30 years no serious historical research has been made regarding this familiar celebration. [1]

The transitus as we all know is not a liturgical celebration for the whole Church in the sense that no official ritual text is approved for its use. Hence, it appears to be more like a sort of devotion. And as we all know devotions come in varied ways depending on the local custom of the people. In the Philippines, as in other countries[2]  the appreciation of the Transitus of Francis is shown through a dramatized stage play enacted by young people and sometimes adapting even the present situation of the country. The transitus in a word is not only an empty show of the heroic virtues of the saint, but in itself contains a powerful message to contemporary times as it has shown an undeniable impact to the medieval world.

Another notable cultural expression of this religious gathering is the agape and short presentation that follows afterwards, that somehow is also most awaited as once again we meet as a family in celebration.  Singing and dancing together with warm stories from past and recent acquaintances are shared which brings the celebration to its close.

Be that as it may, even with the discernible differences of the celebration in many parts of the world, the solemnity which hovers over the spirit of prayer expressed in hymns and readings from the Scriptures and from the text regarding the transitus is always felt as we try to recall the original experience that Francis and his followers from all walks of life who responded to the call of conforming to the image of the poor and crucified in life as well as in death.

 


[1] Daniel Grigassy, O.F.M. The Cord 43, no. 10 (October 1993): pages 261-274.) see also this address: http://www.franciscanfriarstor.com/archive/stfrancis/Transitus/stf_The_Transitus_part1.htm.  Can no longer be accessed.

[2]  Indonesia, Brazil, Mexico, and Kenya

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