Franciscan monk, one of the principal philosopher–theologians of 14th-century Scholasticism and a leading advocate of the subtle system of Realism proposed by the English Scholastic John Duns Scotus (Duns Scotus, John).

A student of Duns Scotus at the University of Paris, Francis became a master in theology in 1323 and lectured on the basic philosophical theology text of his day, the Sentences of Peter Lombard. He served as legate of Pope John XXII and in 1324 mediated peace negotiations between Charles IV of France and Edward III of England. About that same period he was invited to preach on sacramental theology before the papal court at Avignon, Fr.

Chief among Francis' philosophical writings are commentaries on Aristotle's On Interpretation and the Categories, and his own treatises De Formalitatibus (“On Formalities”) and De univocatione Entis (“On the Univocity of Being”). His theological works include an important commentary on Peter Lombard's Sentences, the Quaestiones quodlibetae (“Miscellaneous Questions”), and a collection of tracts on disputed questions and political theories (one of which suggested a universal monarchy headed by the pope).

While supporting the Scotistic teaching that denied the reality of abstract natures or essences in material things, Francis nevertheless vigorously opposed the Nominalism of William of Ockham on the grounds that it did not admit the real existence of essence even as eternal idea. Moreover, he emphasized Scotus' voluntarism (the primacy of will over intellect), and attributed a greater role to the juridical element in the theological concepts of God, creation, and revelation. Representative of the Franciscan school of devotion, he also promoted the doctrine of the Virgin Mary, specifically the virgin birth, and the belief in the Immaculate Conception.

Because of his distinctive evolution of Scotism, a Maronitae (The Meyronnists) school of thought emerged and influenced 14th- and 15th-century Scholasticism. His collected works were edited in Venice in 1520.