Two persons dissimilar and even adversarial in many ways, and yet in accordance with each other on the same axis: The search for a good man and the world's change into Good. Just be one within you by means of Good achieved, says The Revelation of Arès (xxiv/1).
Both of them were violent at first : Francesco di Pietro Bernardone, who was future Francis of Assisi, was a soldier and prisoner of war; Louise Michel was a uniformed Communard sentenced to deportation. And then they both change. Seven centuries apart each of them donned the new coat (Rev of Arès 1/1) depending on his or her attitude and way of acting. Both of them were not outlawed then, but they were morally caged. Can anyone see the cage? (Rev of Arès xxxvi/3). Yes, their respective champions and admirers could, small circles.
The modern press strikingly presents murderers, violent people, outrageous persons, the police, the law, but it seldom mentions agents of Good. The same happens for the Arès Pilgrims, who each as best as possible act so as to get humans beings to change (Rev of Arès 30/11) and get the world to change (28/7).
Faithfulness to Good is to bear fruit, nonetheless.

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The Father calls Francesco du Pietro Bernardone, known as dit Francis of Assisi, the gander (Rev of Arès xxxvi/3), because ganders have a fighting spirit. Francis was a stubborn fighter in his own way. His denial of ordinations whether minor or major was one of his strategies against the religious damage that had deeply hurt the very simple Core of Jesus' spirituality.  Francis used to fight against himself as well as the worldly temptations in order to remain "lady poverty and lady simplicity's husband" and love all of the living, "brother wolf" included.
Louise Michel, also known as Enjolras, who was a pugnacious anarchist and a freemason, was another kind of gander fighting the strong grip of evil. She too declined honors and rankings whatever and she was forever struggling by her pen and word for absolute freedom, which she considered as the sole real dignity and ultimate superiority of men over the living world.
In all periods of history people have taken the path towards the new man. The Revelation of Arès asks the Arès Pilgrims, heterogeneous as they are too, to take over the work of the builders of free Good so as to change the world (Rev of Arès 28/7). We are living an adventure different from Francis and Louise's adventures, but parallel to them.
I dare think that both of those Children of Life have had the same fate. Those two great humble humans, who seemed to look stark unlike, were fighters for the free grandeur of man. They each in his or her way were well aware of the possible settings of new targets along the Right Route. Each of them, Francis as a gentle, humble, pious monk and Louise as a wordy, strong, defiant woman, found his or her path. A path to Francis's great sobriety and love and Louise's anarchism. However, both of them used to burn with the same fire, the fire of transcendence, which is the sole way to transfiguration.
There are no such things as temperate or undue Good and temperate or undue Evil; there are just Good and Evil — it is as simple as that. For millennia good life has come down to human beings' good modus operandi as planned by rulers digging their heels in over all the issues and their privilege and absolutely unwilling to budge an inch from the law they impose, dance masters and enforcers of their own will to power. Rulers have begotten some advances sometimes, but they remain the main line of Evil. Everywhere on earth court decisions consist of endless retaliation (Rev of Arès 27/9), war is always potential, freedoms are curtailed.
Since time immemorial, since Adam invented a few people's power over all other men (Rev of Arès 2/1-5, vi/7-13), all other men are frozen and dumb with fear, "life fails to live" as Adorno said. Here and there some bold people ventured to reprobate and brave the power, whether religious, or political, or other than these, so that the real refuge of Good has always been the fellow human being, but never the priest, nor the politician, nor the judge, nor the administrative one, simply put the manipulative power which has forever reified humanity under its law. In fact Good  has an absolute value and cannot be achieved outside absolute freedom (Rev of Arès 10/10), which is the risk the world has to be prepared to assume in order to change for the better.
Francis of Assise and Louise Michel each in his or her own manner did oppose the stuffing of man by sciences (Rev of Arès 33/8, 38/5) theologicl, political, social, economical and so on. Conspicuously or unconspicuously religion as well as politics have always tried to fossilize human psyche. Notwithstanding the most tyrannical processes, the seat of emotion and thinking has remained uncontrolled as a substrate. Over thousands of years religion and politics have never succeeded in stabilizing the faithful or citizens' submission; all needs to be completely redone in each new generation. History is just filled with rebellions or threats of rebellion. So hope stays alive forever. This shows why Francis and Louise, two great  persons full of life, saw love as the only way towards Good.
In a short entry on a huge subject I cannot take up writing the complete biographies of two human beings whose lives are  awfully different. I stick by the intangible similarity with each other, beyond the facts of their own lives: Transcendence. Although God, who had been the single Sea on which Francis used to navigate, disappeared from Louise's rhetoric, I think of their similar way of transcending the self in this blog entry, because we wonder at transcendence and all the fighters for Good will wonder on at it until the Day (Rev of Arès 31/8) breaks. We must opt for transcendence, the flying carpet towards infinity, and not be distracted by the glaring world where we stay for a few decades. Transcendence is becoming increasingly needed at a time when man's thought is ruled by measurable, tangible, heavy materialism. Before 1974-1977 transcendence fell within the scope of religion, but since then The Revelation of Arès has taught us that God is not the only purpose of faith. The purpose is Good, to which love leads man. The Word of Arès calls it  penitence, so that the concept of God widens immensely and even vanishes to be replaced by a much wider notion: Life (24/3-5), whose atoms we are. God does not secure salvation, but Good achieved secures it, because God appears through Good as He is, that is, the Sanctity, the Power and the Light (12/1) of Life (24/3-5). As a result of this a woman like Louise Michel, though she was not a believer, cemented her place in the Good-makers' hall of fame, so that the concept of Salvation widens immensely. Francis and Louise are prophets in the purest happy, active sense.
Prophetism arises from freedom and daring of concern and love; it does not arise from a doctrine.