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1502–1539 2007
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Introduction
St. Anthony’s Doctrine
giving meal and much more—to give thanks to understanding of the relationship between the
God. That is why, here in the States, Thanksgiving Eucharistic mystery, the liturgical action, and the new
is considered a very significant family celebration. spiritual worship which derives from the Eucharist
What a striking resemblance to the Eucharistic cel- as the sacrament of charity”(no. 5). This three-step
ebration, where the word Eucharist in Greek, eucha- movement is essential to our becoming a people
ristia, means thanksgiving. In the celebration of the who live and give thanks to God. In order to do so,
Eucharist we are invited to become more and more one must believe in the Eucharist which is a “mys-
aware of the unfathomable and incomprehensible tery of faith par excellence: the sum and summary
Gift of gifts—God himself. It is in the Eucharist of our faith”(no. 6). Once the Eucharist is believed,
that Jesus entrusted “to his Church this memorial then it is celebrated in the liturgical context in the
of his death and Resurrection. It is a sign of unity, a Church, thus strengthening “the connection be-
bond of charity, a paschal banquet, in which Christ tween the lex orandi and the lex credend” [the law of
is consumed, the mind is filled with grace, and a prayer is the law of belief] (no. 35). Finally, the one
pledge of future glory is given to us” (Compendium: who believes and liturgically celebrates is called to
Catechism of the Catholic Church, 271). How can one live it everyday.
ever repay such a Gift of love—who is God him-
self? The only response a human can offer to God “Christianity’s new worship includes and transfig-
is to love Him back – by giving to him unceasing ures every aspect of life: ‘Whether you eat or drink,
thanks with a grateful heart. However, we are all or whatever you do, do all to the glory of God’ (1
acutely aware of how hard it is for us as humans Cor 10:31). Christians, in all their actions, are called
to reach this summit of gratefulness and to live as to offer true worship to God. Here, the intrinsically
Eucharistic people—through the Eucharist, in the Eucharistic nature of Christian life begins to take
shape. The Eucharist, since it embraces the concrete,
Eucharist, and with the Eucharist. It is not surpris-
ing to read about the Apostles’ request made to our everyday existence of the believer, makes possible,
Lord, “Increase our faith” ( Lk 17:5). Therefore, day by day, the progressive transfiguration of all
like the Apostles, we implore Jesus to “increase ourthose called by grace to reflect the image of the Son
faith,”and our cry does not go unheard. of God (cf. Rom 8:29ff.). There is nothing authen-
tically human – our thoughts and affections, our
In the Post-Synodal Apostolic Exhortation Sacra- words and deeds – that does not find in the sacra-
mentum Caritatis, it is clear that the Holy Father, ment of the Eucharist the form it needs to be lived
Pope Benedict XVI, wishes to respond to this ever- to the full. Here we can see the full human import
present yearning of God’s people, “increase our of the radical newness brought by Christ in the Eu-
faith.” When he writes that the document is “aimed charist: the worship of God in our lives cannot be
at a renewed commitment to Eucharistic enthu- relegated to something private and individual, but
siasm and fervor in the Church”– and wishes to tends by its nature to permeate every aspect of our
encourage– “the Christian people to deepen their existence. Worship pleasing to God thus becomes a
2
Introduction
St. Anthony’s Doctrine
Yours in Christ,
Fr. Robert B. Kosek, CRSP
5
St. Anthony’s Doctrine The Famous Sayings on Charity
C
Fr. Gabriel M. Patil, CRSP
However, a compilation such as the Detti Notabili hardly fits Fra Bat-
tista’s modus operandi. He preferred to write treatises. On the other
hand, Anthony Mary liked to collect aphorisms. Typically, as we have
* From the Introduction to the seen, in his university notebook, he wrote down philosophical quo-
Image by R. Kosek
Writings of Saint Anthony Mary tations. Some suggest that, after Fra Battista’s death, Anthony Mary
Zaccaria, Youngstown, NY, 1998, extrapolated quotations from his works and arranged them themati-
(unpublished) pp. 1-26 cally. However, others hold that, both in style and content, these say-
ings are entirely original. 6
St. Anthony’s Doctrine The Famous Sayings on Charity
24. Charity does not reprove 29. Charity casts away every in- what another does not perceive
the enemy, but strives to make flicting fear of whatever frightful for a long time. With just a
amends for the wrong he has thing, especially that of hearing glance, he already sees many
done. Charity knows no enemy God say in His wrath, “I con- familiar things.
and shows graciousness to all. demn you to eternal punish-
ment.” 34. Charity utters words that
25. Charity makes us realize that cannot be understood, or indeed
we need adversaries to whom 30. Charity completely elimi- are difficult to grasp.
we are called to practice benevo- nates every feeling of shame or
lence and friendliness. disgrace. 35. Charity always makes some
gestures and movements, or says
26. Charity naturally warms the 31. Charity does not leave the some words, which may seem
heart. At other times, it makes mind in its usual condition. It foolish to those who are unen-
the heart cold, depending on the breaks any strict mentality. It is lightened.
diversity of emotions. far better that our mind follows
the impulse and movement of 36. There is nothing so displeas-
27. When charity is shown in the spirit. ing or deadly that charity might
great abundance, it brings about not consider pleasing and enjoy-
in man an unusual increase of 32. Charity brings light that able.
physical and spiritual strength. makes it better known by him
who possesses it. 37. Charity continuously perse-
28. Charity makes the face glow veres in prayer and does not tire
and changes its appearance, 33. He who possesses char- from contemplating. At times
making it lovable and admirable ity perceives better in an instant while working, it lifts up the
to behold. spirit to God.
8
Image by R. Kosek
St. Anthony’s Doctrine Sermon IV on Charity
… C Sermon IV on…
harity
by St. Anthony Zaccaria
[I.A.1] Speaking
Consider, in fact, eloquence. This is a great and excellent quality in-
deed, particularly useful for governing citizens and keeping them in
peace and order. Accordingly, Moses meant just that when, unwilling
to assume the leadership of the people of Israel, he said to the Lord
God: “I am tongue-tied; [...] Send, Lord, the man whom as a mat-
ter of fact You are going to send” [ Exod 4:10]. This same thing was
meant by another prophet who said: “Ah, Lord God! Don’t send me,
for I am too young and I don’t know how to speak” [Jer 1:6].
Christian, or a convert; those who open the door that faith which empowers man to work miracles.
to others and teach others, but do not teach them- This is what Christ teaches you when He says:
selves [Rom 2:21]. What does it profit you if you “Many will come on the day of judgment, even
settle other people’s quarrels, but not your own? on the day of their death, and say, ‘Lord, in your
What does it profit you if you convince others to name we worked miracles, didn’t we?’” [Matt 7:
overcome their passions, but you do not overcome 22-23] And He will answer: “I solemnly tell you, I
your own? What good is it for you if you spend do not know you” [Matt 25:12]. The Apostle Paul,
beautiful words on the subject of perfection, and whom I have previously quoted, confirms what I
then, as a hypocrite, you destroy it by your actions? am talking about, saying, “If I had all knowledge,
Watch out, my friends, lest you find yourselves and knew also the mysteries and secrets of God,
among such people. and if I had besides such a great faith as to move
the mountains, which would move and stop else-
[I.A.2] Knowing where, yet I had not love, I would be nothing” [1
But if eloquence does not seem to you to be a Cor 13:2].
great quality, knowledge certainly is such an excel-
lent thing that everybody wishes to have it. You [I.A.3] Doing
have been taught by Adam how great is its value Do you wish, dear friends, to see more clearly into
when, for the pleasure of becoming like God in our subject? Let us examine the virtues that gener-
the knowledge of good and evil, he disobeyed ally proceed from love. They are almsgiving and
the commandment of the Lord God. But no mat- martyrdom.
ter how excellent quality knowledge is, it, too, is
of very small advantage, as Solomon can prove Almsgiving, without love, profits nothing, rather
to you by his own story. For, notwithstanding his it causes harm. Recall what Christ said to those
great public and world wide reputation for having Pharisees who gave out alms while, to attract ev-
superior knowledge, he is believed by some to have erybody’s attention, had a horn blown. What did
ended up at the bottom of hell. Even if this were Christ say?
not true, he cannot be cleared of the fact that, de-
spite all his great wisdom, he committed countless “Truly you have received your reward” [Matt 6:2]
and grave sins of lust and of idolatry. Indeed, the -- a reward that is none other but the glory of men.
servant who knows his master’s will and does not And “how can you believe, who receive glory from
do it, will be punished more severely, as Christ says one another?” [John 5:44] But without believing, it
[Luke 12:47]. is impossible to be saved.
I am not telling you of this regarding only the Enough about martyrdom. Let me only add that
knowledge of worldly things, but even more re- people much too often risk their lives, if not for
garding the knowledge of God’s secrets, like having plainly evil reasons, at least to save their own
the prophetic gift, and knowledge of supernatural honor. O how many “saints” -- rather, to be exact,
things by the prophetic light, as proven by that how many people who but “ape the saints” -- have
most evil prophet, Balaam, by his own ruin [Num died for some honor which they had labored to at-
31:8]. And with far greater reason I affirm the use- tain, and ultimately acquired, and then lost all of a
lessness of the knowledge of things that God alone sudden! Don’t these first-class-hypocrites, like the
knows, and we too come to know by faith -- even Pharisees, suffer a daily martyrdom by disciplining
10
St. Anthony’s Doctrine Sermon IV on Charity
their bodies, either for their own glory, or for any other reason? Suf- Conclusion
fice it to say that they do not do that out of love, and so it profits them Conclude, then, my friends, that:
nothing. This is confirmed by what Paul said, “If I distribute all my if eloquence is worthless, for it is
goods to feed the poor, and if I deliver my body to be burned, yet do based on “the plausible words of
not have love, it profits me nothing” [1 Cor 13:3]. wisdom” [1 Cor 2:4]; if knowl-
edge is worthless, for “it puffs
up” [1 Cor 8:1]; if faith is worth-
less, for “without works is dead”
[Jas 2:26]; and if even works
are worthless when they do not
proceed from love; then, what is
necessary, yes, I emphasize, nec-
essary, is to have love -- the love
of God, the love that makes you
pleasing to Him.
was He who was able to do it, knew how, and had [I.B.2.b] The road to heaven cannot be traveled with-
to do it because He chose to become true man out love.
-- a man, innocent and undefiled. Furthermore, Therefore, my friends, who could go through so
coming to meet His enemy, God made him love many dangers, hardships, troubles and afflictions,
Himself anew by the sheer force of love. O limitless if he were not uplifted by love? No one. What
mercy! O infinite love! God humbled Himself so traveler, no matter how light-footed and prudent,
much in order that man might love Him back, and could walk on so narrow and so rough a road
through this love be saved. without getting some delight? What lover, deeply
infatuated with his beloved, could ever leave her,
[I.B.2] Love leads us from earth to heaven. were it not for another one? Could we, then, drunk
[I.B.2.a] The road to heaven is narrow. with visible and ever present things -- and neces-
You can better understand how useful and neces- sary things, besides -- give up loving them, were it
sary this love is -- for it alone can lead you to the not for a greater love compelling us to do so? No
harbor of salvation -- by the following consider- way! In fact, hatred for one thing originates from
ations: love of another: hatred for temporal things origi-
- Do you, perhaps, think that the straight way to nates from love of heavenly things.
heaven is to have possessions? No. Christ said that
it is difficult for the rich to be saved [Matt 19:23], What kind of hatred is this? It is the hatred for fa-
and that riches are like thorns [Luke 8:14]. ther and mother, for husband and wife, for sons
In fact, He set an example for us, He chose extreme and daughters, for brothers and sisters; the hatred
poverty. for property, for money, and for everything we see,
- Do you think that it is to enjoy honors? No, Christ even the hatred for oneself [Luke 14:26]. Consider
chose reproaches. “My heart has waited for insults, what a great love is demanded of us: a love that
etc.” [Ps 69:21]. [Therefore] shun honors. can be none other but the love of God. That is why
- Do you think that it is to live in pleasurable com- Christ said that He came to turn a husband against
fort? No, Christ said that those who live in comfort his wife, etc., and that our very enemies are the
and dress in fancy clothes are in kings’ houses members of our own families [Matt 10:35]. And
[Matt 11:8]. Christ experienced heat and cold, hun- again, He said: “If any one does not hate his own
ger and thirst; spent beautiful long nights in prayer father, etc., and even his own life, he cannot be my
[Luke 6:12]. [And He could rightly say]: “I am af- disciple” [Luke 14:26].
flicted from my youth” [Ps 88:16].
- Do you think that it is to enjoy men’s favors? No, O my friends, in what predicament bad Christians
Christ was hated by most people, as also many find themselves as they see that this is the only
saints have been. He even said: “If they hate and road left for them to climb! But how happy good
persecute the master, it is no surprise if they hate Christians are as they find themselves free from any
and persecute his disciples” [John 15:20]. In short, attachment, for on account of this, neither sword,
He concludes that “It was necessary for Christ to nor fire, nor height, nor depth, nor an angel, nor
suffer these things and then to enter His glory” any other creature will be able to separate them
[Luke 24:26]. from their infinite blessedness [Rom 8:38]. And in
losing everything, they find everything [2 Cor 6:10].
12
St. Anthony’s Doctrine Sermon IV on Charity
13
St. Anthony’s Doctrine Sermon IV on Charity
[II.A.2] God acts through humans. [II.A.4] We correct our defects with help from other
And if this is not enough, tell me, my friends: does humans.
God not work in creatures through creatures? Of And again, if man is to walk with God and acquire
course, He does. God follows this pattern by em- His love, he must purify himself by getting rid of
ploying man even when He works miracles. He led all his passions, which as a whole have their origin
the people of Israel by the hand of Moses [Ps 77: in the body and thus need remedies, directions,
21]; governed that people by Samuel’s instructions and stimuli from the body. Gluttony is a bodily
[1 Sam 7:15]. This very pattern has also been kept vice; hence, it needs a bodily correction. Fornica-
by God in specific circumstances of some people: tion, evidently, needs no explanation. Anger is so
He brought Samuel to the fulfillment of his voca- connected with the body that it sometimes blinds
tion through Eli, who was far from being a good a person: ablaze with anger, one is absolutely un-
priest [1 Sam 3:1ff.]; He instructed Paul, whom He able to see. Greed encompasses possessions and
had blinded [Acts 9:8], through Ananias [Acts 9: any other visible things. Depression “dries up the
17]. And so, any time man wished to move toward bones” [Prov 17:22]. Sloth benumbs all the senses.
God, it was -- as is still now -- necessary for him to Vainglory and pride have indeed their roots in the
go through another man. That is what Paul teaches soul, but from bodily things they get plenty of
above all about Christ who, as he states, is our stench and evil. Some people glory in and take
mediator, the one who is always interceding for us pride in themselves for their possessions; others in
[Heb 7:25]. According to John Climacus, the holy bodily displays of their saintliness; and still others
monks [of the desert] were used to repeating a say- with their dignities and honors, etc. -- all things
ing (to be properly understood, though), namely, related to the body.
that it would be better for you to have God angry
with you than your spiritual director. For, when Who is going to help you, then, extirpate these
God is angry with you, your spiritual director can evil roots? No one else but man: either by avoid-
pray for you; whereas, when your spiritual director ing him, as in the case of lust, or by allowing him
is angry with you, who will pray for you? [St. John to spur you on and even impel you, or by doing
Climacus, PL 88, 416-417] They meant to say that favors for him as well as by receiving favors from
it is necessary for you to go to God through man. him, or by any other possible way, as long as man
is involved.
[II.A.3] God saves us through humans. (Mary through
Jesus). [II.B] Second series of reasons.
Alas! dear friends, through whom did man, that [II.B.1] Incarnation
is Adam, sin? Through a human being, that is Eve, If you, my friends, do not think it sufficient to say
his wife. Likewise, through a human being, that is, that, since God is spirit and man is corporeal, there
through the holy Virgin Mother, Our Lady the Vir- is no other way to prove our love for God except
gin Mary, God willed to deliver humankind. As a through man, that God’s way to deal with man is
prefiguration of this event, Judith saved her people through another man, that man is to be healed by
from the destruction of Holofernes [Jdt 13:10ff.], what made him ill, that, furthermore, since pas-
and Esther from the persecution of Haman at the sions are bodily, man is to be delivered from them
time of King Ahasuerus [Esth 9:14]. by means of another man, and if these consider-
14
St. Anthony’s Doctrine Sermon IV on Charity
ations seem insufficient to get you to believe that Now then, well aware that it is impossible for man
the love of neighbor both effects the love of God to do everything well at all times unless he musters
and manifests it, let this fact, at least, convince you:
all his powers to fulfill his duties toward his neigh-
God became man for just this reason. bor, I want briefly to explain the fourth command-
ment. If you keep it with utmost diligence, God will
[II.B.2] Christ’s new commandment. admirably help you beyond all expectations. What
Christ said: “This is my commandment, that you I am now going to tell you, will give you an op-
love one another” [John 15:12]. “By this all men portunity to investigate for yourselves many, many
will know that you are my disciples, if you love one other things.
another” [John 13:35].
15
Reflections and Meditations Eucharist, The Bread Of Life
The Roman Catholic Church teaches that one who Examination of Conscience
chooses to sin separates oneself from the faith 1) At any time, do I take the Eucharist as a celebra-
community and cannot partake in the Eucharistic tion and as a sacrament for granted and receive
sacrament. They are living outside of being one Holy Communion even though I am not in the
with Christ, outside of the state of grace. A Catholic state of grace?
Christian needs to be one in faith and one in grace
to partake of the Eucharistic food; nevertheless, 2) Have I tried to grow in virtuous holiness and
they are not ostracized from the celebrative gather- overcome those ways that impede me from partak-
ing of the Mass. ing in the Eucharist? (Some may see growth by the
sins they speak of in the Sacrament of Reconcilia-
One who is in sin and chooses to partake of the tion. Repetition and number can be an aid in view-
celebration of the Eucharist is commencing a re- ing our growth.)
turn to God. They are nourished by Christ in Word
(the Scripture readings and Homily) and through 3) Do I simply “attend” Mass, or do I “actively par-
the gathering of the faith community. This pre- ticipate” in it?
pares them to hunger for the Bread of Life. 4) How does my life reflect the Eucharist after hav-
ing received Holy Communion?
The Eucharist, as the sacramental Bread of Life, is
the second aspect of meditation on this quote. One
is in common union (communion) with Christ
and the faith community when he is no longer
separated from the state of grace.
16
Reflections and Meditations The Most Holy Eucharist
2. Historical Origin of the Faith in the Real Presence He must have participated in the liturgical “Break-
The Church’s centuries-old faith in the Real Pres- ing of Bread” both at the Damascus (ca. 34–36
ence of Jesus Christ in the Eucharist - as sacrifice AD) and the Antioch communities (ca. 43–44)
and sacrament - is fully guaranteed by the words (cf. Acts). Then, during his missionary journeys
Jesus pronounced over the bread and the wine at he instructed the communities he founded in the
the most solemn moment of His life “on the night Christian faith and liturgy. That is why, writing in
when He was betrayed” (1 Cor 11:23), the night ca. 54–56 to the Church of Corinth that he had
before He died on the cross, at the Last Supper with already established about the year 50, he was able
His Twelve, when He poured out His heart saying: to remind them of the proper way of celebrating
“I have earnestly desired to eat this Passover with the “Breaking of Bread” or, as he calls it, “the Lord’s
you before I suffer” (Lk 22:15). Those words and Supper” (1 Cor 11:20). In doing that, he strikes an
related actions are recorded in the Synoptic Gos- important historical note about the origin of that
pels (Mk 14:22-25; Mt 26:22-25; Lk 22:14-20) and event. He uses a rabbinical formula - “I received ...
in St. Paul’s first letter to the Cor- I delivered” - (1 Cor 11:23) that
inthians (11:23–25). enfolds the concept of “tradi-
tion,” which suggests a deposi-
In a truly historical account, the tum to be handed on integrally
Evangelists faithfully gathered and faithfully. St. Paul is simply
and recorded what Jesus did at the saying that he did not make it
Last Supper and bade the Twelve up (as radical liberal scholars
do themselves. But by the time of the past two centuries have
they wrote the Gospels some 30- fancied); he honestly declares
50 years later, the liturgical action to be a faithful holder-on of a
recorded in the Acts (2:42, 46; cf. sacred tradition going back to
20:7) as “the Breaking of Bread” Jesus Himself through the Apos-
had already become the central tles and the primitive Christian
liturgical service of the primitive community to which he himself
Christian community. And so the belonged.
Evangelists, in their reporting Je-
sus’ words and actions at the Last Supper, reflected 3. Significance of the Faith in the Real
also the ritual formulas used by different local Presence
churches (Jerusalem, Antioch, etc.), which is why Faith in the Real Presence of our Lord Jesus Christ
they differ in some details but not in the essential in the Sacrament of the Eucharist is to believe that
of their records. under the appearances of bread and wine Jesus
gives Himself as victim of His sacrifice as well as
Incidentally, the very accord of the account of the food of our supernatural life, served in a ritual
Evangelists among themselves and with St. Paul’s meal; or, as the Council of Trent put it, that in
in their substance is not in the details. This is this Sacrament “are contained truly, really, and
another proof of their historical value. St. Paul’s substantially, the body and blood together with
account of the Last Supper takes us back directly the soul and divinity of our Lord Jesus Christ, and
to the very preaching of the Apostles. Converted consequently the whole Christ.” (Session XIII, Oct.
to Christ just a few years after Jesus’ resurrection, 11, 1551, Decree Concerning the Most Holy Sac-
18
Reflections and Meditations The Most Holy Eucharist
rament of the Eucharist, Canon I) This is exactly He was truly identifying that which was in His
what Jesus meant when He said: “This is my body hands with His own body. He, by the way, had al-
which is for you. Do this in remembrance of me.” ready promised to give Himself in the way of a true
“This cup is the new covenant in my blood. Do meal to whomever would believe in Him, saying:
this, as often as you drink it, in remembrance of “I am the living bread which comes down from
me” (1 Cor 11:24–25). heaven, and the bread which I shall give for the
world is my flesh” (Jn 6:51). Here there is no room
Jesus was having His last meal with the Twelve for the dissenters of maneuvering with the words
before His imminent death. It was His Passover in an effort to explain them away with a symbolic
meal, at which He was sitting as the pater familias meaning. Indeed, Jesus’ listeners then, though
of the Jewish Passover. As the latter interpreted the not so sophisticated as the radical critics of mo-
unleavened bread, “the bread of affliction” (Dt 16: dem times, were quicker to understand that Jesus
3), so Jesus now interprets the bread of this new was speaking of His real body and blood, as they
Passover meal, as He identifies it with Himself. In murmured, “How can this man give us His flesh
saying “this is my body.” He is creative, His words to eat?” (Jn 6:52). To which Jesus answered stress-
perform what He says, just as when he told the ing even more His statement, “Truly, truly, I say to
centurion, “Your son will live” and at that very you, unless you eat the flesh of the Son of Man and
moment the child got better (cf. Jn 4:50-53). So drink His blood, you have no life in you ... for my
Jesus does not simply give the Twelve a definition flesh is food indeed and my blood is drink indeed”
of bread, He invites them to recognize, in the bread (In 6:54).
shared, His own body; He gives them His very self,
His very flesh to be immolated and raised glori- And finally, the sharp rebuttal of many of His dis-
ous. ciples, “This is a hard saying who can listen to it?”
(Jn 6:60), did not make Jesus retreat His words
Against such crystal clear words of our divine or correct them, in order to dispel any possible
Savior there arose voices of dissent: Jesus did not misunderstanding, as He often did (cf. Jn 2:21;
crudely mean that He was giving us His very body 3:3-5; 11:11-14). The desertion of many disciples
and blood to eat and drink - as if we were canni- who took offense at His words did not move Him
bals - no way. He was only speaking symbolically, - the good shepherd always in search of lost sheep
figuratively, as if the bread and wine blessed in His - He let them go their way. He even challenged His
name at a community meal were His body and Twelve to accept or reject His words, “Will you also
blood shed for us. After all, did He not designate go away?” (Jn 6:67). But they accepted them, and
Himself many times symbolically, for instance, so did St. Paul. For, why should he have warned the
when He said, “I am the door” (Jn 10:7), “I am the Corinthians, “Whoever eats the bread and drinks
way” (Jn 14:6), “I am the vine” (Jn l5:1)? the cup of the Lord in an unworthy manner will
be guilty of profaning the Body and Blood of the
Only people blinded by prejudice can draw from Lord,” (1 Cor 11:27) were it not because he truly
such instances the conclusion that when Jesus said, believed that what is really present in the Eucharist
“take it, this is my body,” He was speaking meta- is the very Body and Blood of Christ and not just a
phorically, too, not realistically; for, while in those symbol of it.
instances Jesus was evidently using metaphors, at
the Last Supper He was using no metaphor at all;
19
Reflections and Meditations St. Anthony and the Forty Hours
F
by late Fr. Peter Bonardi, CRSP (1933–1979)
20
Reflections and Meditations St. Anthony and the Forty Hours
During his adolescence the virtue and example of citizens labeled him with the title of “Father of the
his mother exercised a tremendous influence in Country.” After his death, they erected a column to
his young heart. At the age of eighteen, Anthony his name. 9
Mary went to the University of Pavia for the study
of philosophy. Here he came under the influence Cremona had become too small for the zeal that
of Anthony Zimarra, an Averroist philosopher. It was consuming Anthony Mary. He was awaiting
is easy to elicit the impressions that the philoso- the opportunity to extend his works to the great
pher made on Anthony when he delivered his first Lombard metropolis of Milan. Anthony’s desire
sermons.4 was realized when he was chosen chaplain by the
Countess Ludovica Torelli. Countess Torelli’s life
From Pavia, Anthony Mary went to the University was typical of the sixteenth century. Her father had
of Padua for the study of medicine. In 1524, he re- been slain at a dancing party. Although she was
ceived his degree in medicine with honors.5 only seventeen, she married Ludovico Stanga who
died the same year. Ludovica remarried Antonio
The young doctor returned to Cremona and in a Martinengo from Brescia. He was brutal. He had
short time won the hearts of the people. He had already killed his first wife and was beginning to
converted his home into a hospital for the less show his brutal instincts to his second wife. Fortu-
fortunate. While engaged in the health of the nately for Ludovica, he was assassinated by a rela-
body, Anthony took it upon himself to instruct the tive of his first wife the following year. To dispel all
people in the church of St. Vitale about Christian that happened, the Countess lived at first a life of
doctrine. Anthony Mary became acquainted with gaiety, and according to some authors, it bordered
Father Battista da Crema who was instrumental on debauchery. Finally, under the influence of Fa-
in interesting him in the study for the priesthood. ther Battista da Crema, she began to live a life of
Father Battista was one of the most passionate charity and penance.10
reformers of the Dominican Order and he was
greatly concerned with the beginning of the Order Milan was then the capital of the Duchy of Lom-
of Threatens. He was a strong influence in the re- bardy. Although nominally independent, the
vival of the religious life in Italy.6 In 1528, at the duchy was controlled by Charles V, Holy Roman
age of twenty-six, Anthony Mary was ordained a Emperor and King of Spain. For fifty-three years,
priest.7 From the day of his ordination, his priestly Milan was practically without bishops who were
activities took on an incredibly rapid and intensive too busy with wars to attend to their diocesan du-
pace. Vast crowds, including the clergy, people ties. Nevertheless, the religious life was far from
of every rank and station in life, flocked to listen dead. A center of intense spirituality was the Ora-
to him and to seek his advice or spiritual guid- tory of Eternal Wisdom. This institution numbered
ance. Patients in hospitals and inmates in prisons among its members Pius IV, St. Pius V, and the best
looked anticipating upon him as an angel of mercy element of the Italian and French aristocracy. It was
and consolation.8 from the members of this group that St. Anthony
Mary chose his first two co-operators.11
In two years of apostolic and indefatigable work,
Anthony Mary succeeded in restoring the city of Although the question arises as to who had the
Cremona to its fervent religious life. The grateful original idea to establish a religious order, it was St.
21
Reflections and Meditations St. Anthony and the Forty Hours
Anthony Mary who became the head of the little memory of the passion and death of our Lord. This
group. The date the Congregation was established custom was revived in 1532 by St. Anthony Mary
was fixed before September 1530, and it consisted Zaccaria.
of only three members.12 After three years, they
presented a formal notice to Pope Clement VII of Of far more importance than the spectacular per-
their desire to form a new order. Their supplica- formances of penance were the numerous conver-
tion was granted with the Papal Breve published sions which resulted. These aroused reactions both
on February 18, 1533.13 The Breve pointed out that from the good and the bad. At first a preacher from
the aim of the new institution was to vivify the the pulpit of the Cathedral of Milan harangued
religious spirit among the diocesan priests and to against the new group of men and women who
bring the laity back to normal Christian living. according to him, was going to ruin the entire city.
His criticisms were of no avail because as Burigoz-
The original name of the Congregation was simply zo recounted a few days later he had to retreat.15
Clerics Regular but it had to be changed to dis-
tinguish it from the Theatines. It was decided to Two years later in 1534, the Milanese chronicler
name it the Clerics Regular of St. Paul, the Apostle. wrote again about the Barnabites and the fol-
Soon after, the people began to call the Fathers of lowers of the Countess Torelli. Not knowing the
the Congregation Barnabite Fathers because the real founder and relying on popular opinion, he
church conducted by them in the beginning was thought that the Countess was at the head of the
St. Barnabas of Milan. institutions.16
The foundation of the new religious order did The year 1534 was most troublesome for the new
not go unnoticed among the people. The faithful order. On October 4, 1534, Countess Torelli and
chronicler of Milan in those days, Burigozzo, not- her associates were accused before both the Sen-
ed in his diary that in 1532 the practice of ringing ate and the Inquisition of dangerous innovations.
the bells of the churches on Friday at three in the These accusations carried great weight and could
afternoon was started in Milan. The exercise was have produced disastrous results. The accusations,
suggested and promoted by certain men which however, vanished as the truth became evident. A
were considered to have a great degree of sanctity, year after this incident, St. Anthony Mary received
and also women … They have obtained the per- a new Bull from the Pope. In this, the Barnabites
mission that the Ave Maria be rung for a long time were loftily praised and were granted extensive
on Fridays at the hour when Christ died.14 privileges.17 As a result from the incident, Countess
Torelli’s group mitigated the exterior performance
Burigozzo went on to mention some of the morti- of penance.
fications and public penances performed by such
“certain men and women.” Thus he clearly identi- As previously related, Countess Torelli began
fied for the historians the first Barnabites and the early to gather a group of young ladies who would
followers of Countess Torelli. Here the chronicler eventually become religious sisters (called Angelic
was referring to customs still practiced in Italy and Sisters of St. Paul) and help the Fathers in the ref-
in other European countries of ringing the bell ormation of convents. They obtained on January
every Friday at three o’clock in the afternoon in 15, 1535 Papal approval.18 The Angelic Sisters of
22
Reflections and Meditations St. Anthony and the Forty Hours
St. Paul became the charge of St. Anthony and he identification of the year in which the Forty Hours
dictated the rules for them. These rules were so was started according to the modern way.
wisely conceived that St. Charles Borromeo based
the reformation of monasteries on them.19 Burigozzo gave 1537 as the date.22 It is known
that Burigozzo was a merchant and perhaps not
In the meantime, evil forces confronted again the a bright one. He, however, had in his favor the fact
group of Torelli and Zaccaria. This time the charges that he was a contemporary to the events narrated
were more serious and were carried to a higher tri- and that he wrote them down in his chronicle a
bunal. They accused the group before the Pope of few days or few months after he had witnessed
reviving the old heresy of the Beghards. This sect them. According to the principles of historiogra-
was characterized by excessive mysticism which led phy, his testimony is the best available. Further-
the followers to moral disorders. Despite the great more, he was neither partial nor biased. He gave
influence of the enemies upon the Pope, Zaccaria the facts with very few comments according to his
and Torelli were declared innocent and highly good common sense.
praised for their work of reform. Indeed, during
the trial itself, Cardinal Ridolfi, Bishop of Vicenza, Paolo Morigia, Superior General of the Jesuati, a
called St. Anthony and some of the nuns to his dio- religious order founded in the fourteenth century
cese to reform some convents.20 St. Anthony was and now extinct, in his work, Historia dell’Atichita
a gifted and creative leader as well as a great Saint. di Milano, mentioned the year 1534 as the starting
Had he lived longer, the Congregation he founded of the Forty Hours
could have flourished more rapidly. His complete
dedication to the Congregation and its works and Fra Bono, a Cremonese, was the one who intro-
his unceasing efforts and selflessness all contrib- duced in Milan the devotion called the Forty Hours
uted to his untimely death which occurred in 1539 in 1534. This servant of God thus inspired by di-
when only thirty-six years of age. vine grace, persuaded Duke Francis II Sforza and
the Ordinary to have the most sacred body of our
At his death, St. Anthony left the organization of Lord Jesus Christ exposed on the altar….23
the Forty Hours, an order of priests, one of nuns,
and a Congregation of the Married.21 In an age In this case, Morigia not only gave a different date
when Christian perfection was considered an ex- but he also attributed the Forty Hours to another
clusive characteristic of religious communities, St. person. The present concern involves the date. The
Anthony proposed it to married groups. The Con- identification of the founder will be taken up later.
gregation of the Married unlike that of modern lay Morigia wrote in the year 1592. He was born in
associations did no aim at social action. Its goal the year 1525 in Milan.24 During his youth he must
was personal sanctification. have witnessed the beginning and the subsequent
spreading of the Forty Hours. Morigia in his ac-
While there is no doubt that St. Anthony Mary as count of events witnessed fifty years earlier could
the founder of the other institutions above men- have easily made an error in dates anticipating the
tioned, there exists a heated controversy on the Forty Hours in 1534. The opinion is corroborated
paternity of the Forty Hours Devotion. The first by the fact that in the same year 1534, Duke Fran-
problem that presents itself to the historian is the cis II Sforza ordered that the procession of Corpus
23
Reflections and Meditations St. Anthony and the Forty Hours
Christi be performed with the greatest solemnity. Although Fra Bono was a holy man, he was very pe-
The account of this procession has been preserved culiar. With a touch of irony Burigozzo stated: “He
by Burigozzo.25 Paolo Morigia in writing about the was dressed of sackcloth but had good shoes”.31 Fra
glories of his city after so many years might easily Bono was not an unknown person to Burigozzo.
have confused the two things because he did not The latter, however, when he wrote the Forty Hours
mention the procession of Corpus Christi of that did not mention Fra Bono at all but only the “men
same year. It is impossible to deny the authority of of such company.”
Burigozzo. In order to save Morigia, some histori-
ans of the Forty Hours presumed that the devotion After having visited the Holy Land and the Shrines
took its form gradually. They assert that in 1534 of Europe, Fra Bono retired to Cremona and led a
the permission for the Forty Hours was requested, hermit’s life. At this time, he came under the influ-
but it was only in 1537 that its establishment be- ence of Father Anthony Mary Zaccaria who, while
came a reality.26 appreciating his motives, tried to dissuade him and
interest him into an apostolic life. In 1530, Antho-
If this was really the case, no one knows. The fact, ny Mary took Fra Bono to Milan as a disciple and
however, remains that the year 1537 is the year in fervent coadjutor. Fra Bono never became a priest
which the Forty Hours started. Many historians on or a Barnabite.32
the authority of Morigia attributed the founda-
tion of the Forty Hours to Fra Bono in the year The Saint was never quite able to subdue perfectly
1534. They certainly have no more authority than the independent character of Bono. In a letter of
Morigia himself. If Morigia’s date of the beginning July 28, 1531, written to a spiritual son in Cremona,
of the Forty Hours cannot be relied upon,27 no the Saint expressed himself in this manner:
matter how many writers quoted him, it still does
not make it authentic. You and I have lost our father Fra Bono;
he escapes me, or detained seems to es-
After one difficulty is solved, the historian of the cape me. Three or four days pass with-
Forty Hours is faced with another. The same Morigia out seeing him, and after I hardly have
who differed with Burigozzo anticipating the Forty a chance to talk to him. He fears that
Hours in 1534 also attributed the paternity of this I might persuade him to come home.
devotion to a Fra Bono, a Cremonese,28 against the I liked the letter you wrote him but he
“men of such company”,29 of Burigozzo. needs more pushes.33
Who was this Fra Bono? Morigia described him In another letter of October 8, 1538, to Father Fer-
thusly: rari in Vicenza the Saint wrote:
He was dressed with a long habit of
white linen, a cord girded his loins, I would like that everybody know
and he wore a brass Crucifix. This the goodness of our father Fra Bono
servant of God was of a holy life and because I know that the prayer of the
most zealous of the honor of God and Forty Hours and the other institutions
the salvation of souls. He never took would prosper.
to drink wine after serving God and
God worked many prodigies through After exhorting Fra Bono to perseverance, the Saint
him.30 admonished him to be on his guard against the
temptations of the devil to leave “his brothers.”34
24
Reflections and Meditations St. Anthony and the Forty Hours
It is evident that even after many years, Fra Bono Summarizing the different testimonies about Fra
was still in doubt whether to join the Barnabites Bono, it is found that Burigozzo attributed the
or not, and whether to follow his inclination for a Forty Hours to the “men of such company,” even
hermitic life, or take the suggestion of his spiritual though Fra Bono was not unknown to him. The
director to dedicate himself to an active life. tradition among the Barnabites and the Founder of
the Order called Fra Bono a great helper of St. An-
From the documents cited above, it appears that thony especially in spreading the devotions of the
Fra Bono was unwilling to dedicate himself to an Forty Hours. In a later work of Morigia, Fra Bono
active life. It was only at the insistence of Zaccaria is called a “vigorous worker of Zaccaria.”37 In order
that he gave up his aspirations. St. Anthony used to reconcile these statements, it must be admitted
his services in important affairs especially for the that Fra Bono was one of those that Burigozzo
establishment of the Forty Hours Devotion. This is called “men of such company.” These “men” to
exactly the tradition existing among the Barnabite which Burigozzo insistently attributed the Forty
Fathers. Father Anacleto Secco, a Barnabite, in or- Hours have been identified by all historians as the
der to dissipate errors and misconceptions about first Barnabites and their Founder.38 Some of the
the beginnings and the first members of the order, Barnabite historians said that since Fra Bono was
recorded the Barnabite tradition. In the introduc- a layman, many doors were open to him, but the
tion to his work, Father Secco stated: one for the Barnabites remained closed. The reader
must remember that in the years 1534 and 1537,
I plan to write only those things that the Barnabite Fathers were on trial by the Inquisi-
with great diligence I collected from tion and suspected of heresy. St. Anthony Mary
most reliable documents and of incor- used Fra Bono especially in adorning the altars
ruptible faith that are preserved with and preparing the churches for the Forty Hours in
me.35 which he displayed special talents.39
After attesting solemnly, the following is what he Until more specific proofs are found, the year
said about Fra Bono. Talking about the Mission of 1537 is to be retained as the year in which the
St. Anthony Mary at Vicenza Secco wrote: Forty Hours started. This argument is accepted by a
special confirmation from a Papal document. Pope
There too he instituted what he had Pius XI when still Librarian at the Biblioteca Am-
already started with happy success at brosiana in Milan found a Breve of Paul III dated
Cremona and Milan, that is the rite of August 29, 1537, granting a special indulgence
the public adoration before the most for the faithful of Milan who would take part in
Holy Eucharist, exposed with decorum the devotion of the Forty Hours. The indulgence
over the altar among lights, which was granted for one year but it was repeated in
prayer is called Forty Hours. He used the following years.40 It was at this time that the
to employ for this devotion the works Forty-Hours obtained the ecclesiastical recognition
of a certain Fra Bono, Cremonese, a from the supreme authority of the Church. It will
man of great piety, before dedicated be impossible to find a more authentic proof to
to hermitic life, and by him formed to substantiate these facts.
a life of perfection whom he used to
take with him most of the time.36
25
Reflections and Meditations St. Anthony and the Forty Hours
26
Reflections and Meditations Our Spiritual Umbilical Cord
A
Cord
by Mary Grace
s I prayerfully contemplated this article, so many thoughts came to mind that I must
admit I started it over and over again. How does one even attempt to describe a gift so
great? Anything I wrote seemed to minimize the effect of this gift so immense,
yet so freely given. I felt like I was making a mole hill out of a mountain.
Yet I know that I have obligated myself to this joyful task, so I will
attempt to share my feelings in a heartfelt and humble way.
as our Lord faced the trials
When Christ shared Himself with the Apostles at and temptations thrown at
the Last Supper, He spoke these words; “This is Him when He walked among
my body, this is my blood.” us. If we truly accept that He
To me He was telling all of chose to become part of us in
us that He would always be this most intimate way, then
there to spiritually sustain we have only to draw on His
us in the most intimate way unending source of strength,
He thought we would under- knowledge, and comfort, to
stand. Just as a child in the sustain us in our needs. His
womb is totally sustained by choice was to be united with
his mother through the um- us. How we make use of this
bilical cord, Christ spiritually gift is our choice. There are
sustains us through the Eu- those who accept the gift and
charist. As the baby grows the never use it, thinking they
need for nourishment grows have no need, or perhaps
as well, yet there is always a ignoring of the value of what
wealth of food for the child has been given. How very
to use for growth and well sad. There are those who ap-
being. Likewise, as we mature proach Him with no sense of
spiritually, the Eucharist is al- the price Christ paid for this
ways available to sustain and strengthen us in our most precious gift. Again how sad! It is my prayer
needs. Just as the child is one with his mother, we that somehow they come to know the true joy of
become one with Christ through this most Holy this gift of life. I know that I have found the true
Sacrament. Just as the child feels safe, loved, and and only “happy meal,” the meal that sustains me
content in the womb, we should feel safe, loved, in all I do, and is always prepared for with the best
and content in the Eucharist. For a child to deny quality in mind, that is a pure and clean heart. Par-
his total dependence on his mother for life would take of this meal often, and be nourished in spirit.
be ridiculous, just as it would be for someone to
deny what is freely offered in the Eucharist. Ev- I think that I could write a book about the Eucha-
erything is given to us through this gift of Self. rist, because the topic is so very diversified. I have
only presented a small facet of this wondrous Gift.
If we partake of this meal in the way I perceive it to I pray that you find the same solace in the Eucha-
be, we can face anything the world throws at us, just rist as I.
27
Reflections and Meditations Awesome Wonder
Awesome Wonder
A
by Sister Rorivic P. Israel, ASP
t the solemn moment of consecration, a mar- appropriate to talk about another person, whom
velous light encircled St. Anthony and a multitude of I so much revered as Mother, a holy mother, and
angels descended, and surrounding him, assisted rever- indeed a true daughter of St. Anthony. She is our
ently at the Mass. This heavenly vision lasted until the dearest Venerable Mother Giovanna Bracaval.
end of Communion.”
Flora Bracaval, as she was formerly known, received
Miracles, apparitions, and visions confound us her religious name Angelica Giovanna Maria Braca-
with astonishment. Their extraordinariness over- val of the Eucharistic Lord at her profession. How
whelms us with awe and wonder. We become ut- she got the name goes back on April 1, 1872, in her
terly amazed, almost unable to speak. first encounter with Jesus at Holy Communion. It
was a special day for her. The experience of receiv-
St. Anthony never recounted about the vision, not ing Jesus for the first time “remained engraved in
at least in his writings or in his sermons. However, her soul like a precious gem.” She shall remember
we can say without hesitation that the particular it all her days, and “Jesus would become the central
experience affected him a great deal. Later on, he
would promote the frequent reception of Holy
Communion and introduce the Forty-Hour Devo-
tion to the Blessed Sacrament which, as Richard
DeMolen puts it in his book, “became one of the
most popular religious observances in modern
times.” This undeniably is a proof of St. Anthony’s
life-experience and true devotion to our Lord in the
Eucharist. What is this to me as a spiritual daughter
of this renowned advocate?
28
Reflections and Meditations Awesome Wonder
figure of love” in her heart. From then on, her life While Flora was receiving her education at the Board-
would not be the same. ing School of the “Ladies of Mary” Sisters in Mouscron,
she soon felt attracted toward religious life, but she
“A woman of profound interior life, Mother could not fulfill her desire to enter into religious life
Giovanna always obeyed and promptly submit- until after the death of her parents who needed their
ted to God’s will and endeavor much for His glory daughter’s care in their old age and illness.
and for the building of His Kingdom. She gave a
splendid example of faithfulness to the Gospel and Through Father Benedict Nisser, a Barnabite Priest,
therefore to the consecrated life, of eager love of who later on would become Father General, Flora came
God and neighbor, of trust in divine providence, to know about the Angelic Sisters of St. Paul, who
and of sincere humility. She always acted with pru- shared with the Barnabite Fathers - the Founder - St.
dence and justice; she was strong and patient in Anthony Mary Zaccaria.
difficulties, self-controlled and detached from vain
and earthly goods. She never relied on her own
strength but on the efficacy of grace, which she
implored with assiduous prayer, on a fervent devo-
tion to Jesus Crucified, on the Eucharist and on the
Blessed Mother, on the observance of her religious
vows and on the exercise of her daily tasks.” (Taken
from a brochure on the Venerable)
Brief Biography
Mother Giovanna Maria Bracaval of the Eucharistic
Lord was born in Mouscron, Belgium on May 3, 1861
of very pious parents: John Louis Bracaval and Sophia
Dessauvages. Her sister Mary, who later became a Cla-
risse Sister in a Convent in Tournai, Belgium, acted as
her godmother at Baptism. Venerable Mother Giovanna Bracaval of the Eucharistic Lord
Image by Sister Rorivic P. Israel, ASP
29
Reflections and Meditations Awesome Wonder
In 1894, she entered the convent of the Angelic Sis- her sanctity, started to entreat her, to obtain by her in-
ters of St. Paul located in Crema, Italy. After a year, tercession favors from God.
she received her habit, and on June 22, 1896, she
consecrated herself to God with solemn vows. Her life Because of the many favors attributed to her, the An-
of prayer and dedication and her uncommon virtues, gelic Sisters of St. Paul obtained permission to remove
made her capable of high tasks since her first years of her body from the cemetery to the church near their
religious life. She was Mistress of Novices and Superior convent, and to start the procedures for her canoniza-
of different convents. The most important task was that tion, hoping that with the prayers of the faithful people
of being able to bring back her congregation to active she will soon be proclaimed a Saint.
life, the original charism of the Founder, St. Anthony,
who wanted her spiritual daughters to be a congrega-
tion dedicated to apostolic work without the bond of the On a last note, St. Anthony understood that only
cloister. Elected Superior General of the congregation, in the Eucharist could we find God’s joy that last
she gave herself more for the community as well as for through time. He advocated adoration and fre-
the people around her. Special care was given to the quent Communion so that they may become a
education of the workmen’s children, the orphans, and perpetual and permanent act of our longing for
the abandoned children of World War I. God who is ever-present in the Eucharist.
In 1932, she felt necessary to leave her office to one Let’s receive the Lord continually at Holy Com-
of the Sisters to prepare herself for her encounter with munion. Let’s adore him in the Blessed Sacrament.
her spouse. On January 26, 1935, after a short illness, Our life shall have meaning, and we shall truly be
she died peacefully, giving edification to all who were filled with awesome wonder for the marvels the
present at her bedside. Very soon the people who were Lord would work for us, in us, and through us.
fortunate enough to have known her, and convinced of
30
Reflections and Meditations SAMZ Rhyme
31
Reflections and Meditations And the Bridge Is Love
Love alone is worth everything; and the bridge is love, the only survival, the only
any other virtue without love is meaning.*
worth nothing.
St. Anthony Zaccaria, Sermon IV Consequently, in God’s sacred plan for humanity,
G
Christ is constant, the bridge that does not break,
that does not fall apart. Jesus of Nazareth belongs
to human history just as does the Christ of faith,
od is mystery. God is love. The Creator the co-eternal Son of God who is not confined to
of the universe dwells in an inaccessible light so or circumscribed by history. Thus, if history is a
bright that it can blind the probing eye and elude remembered account of the past, then it is also rea-
the questioning mind. And the same awesome God sonable to assume that the prophetic presence of
has taken on a human face, a persona, a name, in God’s plan, revealed in scripture, is both a remem-
Christ Jesus, the Son, the WORD who providen- brance of the things past and an approximation of
tially bridges human activity with a transcendent the future linked by the revelation of God’s love in
purpose. Christ.
O limitless mercy! O infinite love! Celebrating the Eucharist is the historical continu-
God humbled Himself so much um that sacramentally propels the Incarnation as
in order that man might love Him the central mystery of our faith: “In the beginning
back, and through this love be saved. was the Word…and the Word became flesh” (Jn 1:
(Anthony M. Zaccaria, Sermon IV) 1,14a). Thus, by faith, the shadow of the Cross is
cast over both the Christmas crib and the empty
The basic theme of the Bible as a heilsgeschicte, tomb—and the Eucharist remembers with
a sacred story—to which any speculations faith, with hope, and with love that God in-
about chance or design are secondary—is vites into a love relationship with a holy and
love. Moreover, in the person and work of incomprehensible mystery. In the Eucharist
Jesus Christ, love is the gift of a God whose God does not hide in order for us to search
love is both self-defining and uncondi- for his real presence but rather reveals
tional. As sacred scripture, the Bible himself in Christ who is God’s personal
prophetically observes that the many communicating WORD of self-defining
aspects of God’s love are often pre- love—the bridge that links salvation
saged and oriented to a critical mo- history to the ultimate reality that
ment in Christ—a life lived, a life transcends human understanding.
lost, a life left behind resonat-
ing in the acclaim: Christ has
died, Christ is risen, Christ
And For our Founder, Anthony
Zaccaria, saying Mass in
will come again. And
so, in the circumstan- the 16th century Italy was a
temporal, religious act
of faith and a sacra-
tial course of human
events, there is a land
of the living and a
Bridge mental sign of God’s
gracious love. As
Is Love
land of the dead, the source and the
summit of his faith, for Anthony Zaccaria celebrat- always affirming. For Anthony Zaccaria, the Eu-
ing the holy sacrifice of the Mass, the Eucharist, was charist touched the wounded soul to wholeness
a lifting up of the crucified Jesus and the adoration and healing. Being lifted up with Christ in the
of the risen Christ—as well as a tapping into God’s Eucharist, Anthony Zaccaria was and continues to
ongoing saving and liberating love. Furthermore, be an instrument of God’s love—hearing alleluia’s
for Anthony Zaccaria saying Mass was, indeed, a through life’s obscenities, seeing rainbows in life’s
Eucharist, a thanksgiving, celebrating that hope is darkness, revealing hope in life’s moral paralysis.
as ongoing with—fulfillment, a hope for life as a
bridge of love—an ultimate liberation from death, Today, the Zaccarian vision still believes the Eu-
sin, and despair, a hope for union with God, and a charist to be a gracious heavenly gift, received and
hope that has the potential to strengthen the com- shared by faith in God who loves, a Christ who
munity of faith. saves and a Holy Spirit who encourages. Even now,
the Eucharist signifies the bridge in life’s journey
For Anthony Zaccaria, the Eucharist was the su- that does not fail—the bridge of God’s love—our
preme gift of God, offered up as bread and wine, only survival, our only meaning, and our only
reaching out—always ready, always accepting, hope. We remember, we believe.
*Wilder, Thornton, The Bridge of San Luis Rey, Four American Novels, New York: Harcourt
Brace, 1959, p. 653. In this 1927 Pulitzer Prize winning novel, the author explores the trans-
forming power of love as the reason behind understanding how and why things happen.
33
age
d s P
Ki
Kids Page
“I adore Jesus.”
Matthew Gambino
age 6
34
Outstanding Barnabites Saint Alexander Sauli, Bishop
Saint Alexander
In 1591, Gregory XIV transferred him to the Diocese of Pavia. After only a year in the diocese, St. Alexander Sauli
died in Calosso d’ Asti on October 11, 1592. He was beatified in 1741 by Benedict XIV and then canonized in 1904
by St. Pius X. St. Alexander Sauli is the Patron of Barnabite seminarians. His feast is celebrated on October 11.
35
Outstanding Barnabites Saint Alexander Sauli, Bishop
We can envision how Alexander in his youth they did not know him so well. He was
boldly faced the assembly of demanding good with words, but what about his life?
Barnabite Fathers who examined his qualifications And what if this noble heir only wishes to become
and motivations for such a request. It is necessary a Bishop?
to note that at this time the Congregation was ex-
periencing the precariousness of first beginnings, Here is the description of the interrogation made
extreme poverty, and harsh trials. And it had been by the Barnabite Fathers to St. Alexander Sauli as
a victim of ostracism from the Venetian Republic reported in the Acts of the Barnabite Community
only two months before. in Milan.
Question: Do you see any problem that might dis- Answer: No.
suade you from taking this step?
Answer: I just feel uneasy about the idea of getting Question: What will you do if your father will not
up early in the morning for prayers. allow you to enter this Congregation?
Answer: If my father will not consent to my de-
Question: Have you thought about the fact that this sire, I will go to another Congregation that is not
Congregation could not rely on any income suf- known to him.
ficient to live on? That once Lady Julia Sfondrati, (...)
our benefactor, is gone, we would be reduced to
poverty? Question: You’ve noticed that the younger members
Answer: I have not given importance to it. Poverty are the ones doing the menial tasks in the house.
does not scare me at all. Are you afraid to do these kind of tasks?
Answer: I doubt I would be spared from doing
Question: What is your aim in joining the Congre- menial tasks, but I am willing to do anything that
gation? obedience may demand.
Answer: Obedience. I want to entrust myself com-
pletely in the hands of obedience and never relax Question: Have you ever doubted about your con-
in the comfort of the body and the spirit. stancy and perseverance in the religious life?
Answer: I admit that sometimes I doubted about it,
Question: Have you prayed to Jesus Christ to en- but I have overcome this temptation.
lighten you about which Religious Family to
choose? The Fathers told Alexander to consider other
Answer: I have prayed at length to God to show Religious Families, such as the Dominicans, the
me which Congregation to choose. At first, I got Franciscans, and the Capuchins, who are rich with
more interested in the rules of St. Benedict and the members with outstanding holiness and wisdom.
Carthusians, since I like solitude, but my tendency They told him further that it is better for him to
to feel lonely makes me doubt if these models of be in these big Congregations than to be in such a
life would suit me. Now, these few days, I feel more poor Congregation as theirs.
and more interested in your Congregation.
One question was raised among the Fathers: Is this
Question: Have you prayed to the Lord about your Mr. Alexander dreaming of becoming a Bishop?
specific choice of Congregation, about which Reli- They did not have enough knowledge about his
gious Family to choose? previous life. If he was handling himself well in
Answer: Yes. Actually, for some time, I have been words, he should be verified by his actions.
thinking about entering a Congregation where
greater penances are practiced. I think here, more
than in any other place, there is the breaking of the April 24, 1551
will, a form of penance I consider to be more noble Again, the whole community gathered together.
and excellent than any other exterior penances. They listened to Alexander who was showing a
great desire to be admitted in the Congregation.
Question: Did you ever find yourself in a situation
where someone had inflamed you with the love for
Christ Crucified?
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Outstanding Barnabites Saint Alexander Sauli, Bishop
Question: What is it that you do not like about the Fr. Paul Melso insisted that Alexander was only
life of this community? motivated by cowardliness. That to Alexander en-
Answer: Kneeling in front the father Superior is tering the religious life was more of an expedient,
just something strange to me. since he felt unable to continue his studies. If this
was the case, Alexander should hurry in rectifying
Question: What do you like to do? What is your his intention. Fr. Melso also doubted that Alexan-
greatest natural inclination? der’s request was anything but an escape from the
Answer: I like to study, there’s no doubt about it. responsibilities of life.
I want to become a great scholar, but I feel that in
this I am only moved by pride more than anything Question: Which virtues are dearest to you?
else. Answer: It’s humility and chastity.
Question: Are you afraid of not being able to perse- Question:How do you think will you be able to
vere in your choice of religious life? obtain these virtues?
Answer: If the grace of being accepted in this Con- Answer: By enduring insults. By not giving so much
gregation would be granted to me, I would never thought when I’m considered of little account. I’m
separate myself from her. I love Christ, and every- determined to accept any trial. If I suffer, I will say
thing in this world is already a waste to me. to myself: “This is what I am looking for, this is
what I desire.”
Question: Will you be happy to be far away from
your father and the other members of your house- Question: What made you fell in love with these
hold? virtues? Did you read them from books?
Answer: Yes. Most of the time, actually, I withdraw Answer: These two virtues were the virtues that
myself from them. I go to the country villa or to made the Most Holy Virgin immensely pleasing to
other solitary places just to be far away from them. the Divine Majesty.
Question: How come? Question: What do you think will help you observe
Answer: I have a character different from my father better the discipline of the Congregation?
and my relatives. Besides, I find it difficult to pray Answer: Rising early for Matins [Morning Prayers],
at home. I try to avoid anything that might be a or prostrating myself during meditation, limiting
detriment to my spiritual program. myself to reading books that obedience will allow,
and doing the manual work willingly, these I be-
Fr. Superior, Marta, intervened. lieve will help me observe better the discipline that
Question: Have you reflected well that you who will be imposed on me.
were used to be given honors at home have to
obey a Master who is of a social status inferior He was warned that in the Congregation they
to yours? How will you act? Will you be humble? aimed at the renunciation of the will and the mor-
Will you obey your Master? Will you be willing to tification of certain intellectual fancies. Therefore,
break your own will? Did you ponder it well that he should think it over if he was ready to accept
you who were used to be served, will now have to what he was told.
serve others?
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Outstanding Barnabites Saint Alexander Sauli, Bishop
Finally, he was advised to think over his decision for the next ten to twelve days, to dedicate himself to
prayer, and to show deeds that would prove that his intentions were sincere, with the help of Christ Cruci-
fied and of the Fathers. They would reconvene [to consider Alexander’s request].
The Cross It was on Saturday, May 17, 1551, the Vigil of Pentecost, that the Fathers
asked the young Alexander to carry a large cross through the streets of
Milan, dressed as an Imperial Page, and to preach in public about love for
God and the renunciation of the world. This would give them a clear sign
that he was willing to shun human respect and was ready to follow Christ.
This should also be a proof that his choice was authentic.
Garishly dressed with the heavy cross on his shoulders, he crossed the city.
When he reached the square called Piazza dei Mercanti, he asked a vendor
for his stand. He erected the cross on it, and with great fervor he addressed
the crowd about the worship of God and the love of neighbor. The same
message would later become the outline of his own life: giving himself to
God through others.
When he went back to St. Barnabas, the Fathers embraced him and wel-
comed him as one of them. Alexander gave his sword to one of his ser-
vants and told him to bring it back to his father.
39
Outstanding Barnabites The Little Flowers of St. Alexander Sauli
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Outstanding Barnabites The Little Flowers of St. Alexander Sauli
Fishers of Corals
“Once, in Solensara, the Turks assailed about sixty
boats of fishers of corals. The men, about ten in
each boat, swam to safety in Cervicone. As soon
as he got the news, Bishop Sauli called the fish-
ers together in church to console them. Then he
fed them in his residence. He told them, ‘Dear
children, eat because this belongs to you, not to
the Bishop.’ The next day, he provided them with
bread and money for their trip back home. I was
sent by the Bishop to Bastia to prepare the dinner
and transportation for those who were not from
Corsica.” (Thomas Giorgi, p. 90)
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Outstanding Barnabites The Little Flowers of St. Alexander Sauli
42
The Oblates of Saint Paul Love for the Eucharisrt …
231 Morden Road Oakville, Ontario L6K 2S2, Canada • Phone (905) 845-3603 • E-mail St. James Parish • www.stjamesparish.ca
H
by Rosaire Johnson, OSP
He formed three different groups from the oratory: the
Barnabite Fathers, Angelic Sisters, and the Married of St.
Paul.
Around the time of the Council of Trent the Married of St. oly Eucharist, Sacred Scripture and Jesus
Paul fell to the wayside. Since Vatican II there has been a Crucified! What more powerful images of our
Crucifi
rebirth of various lay spiritual movements. In the 1990’s Catholic faith are there? It was for love of these
this third group has been reborn as the Oblates (Laity) of that men and women followed St. Anthony Mary
St. Paul. Zaccaria (1502–1539) in pledging their lives in ser-
For many centuries the term “OBLATE” has been defined
vice to God and to their neighbor, in imitation of
as “one offered to God.” Thus the oblate has been one
Christ, in imitation of St. Paul.
linked in some way to a religious institute or as a member
of a religious institute. In recent times lay men and wom-
Five hundred years later, men and women still
en have been seeking to express their faith with regard to
follow St. Anthony Mary, out of love for the Holy
the first definition of the Barnabites and the Angelics.
Eucharist and Jesus Crucified, as Barnabite Fathers,
In the North American Province of the Barnabite Fathers,
Angelic Sisters, or Oblates of St. Paul. On Novem-
the Oblates of St. Paul began on March 5, 2000 with their
ber 17, 2002, the feast of Our Lady, Mother of Di-
first meeting at St. James Parish in Oakville, Ontario.
vine Providence, patroness of the Zaccarian spiri-
tual family, eight men and women pledged their
The Oblates meet monthly with an open sharing of ideas lives as Oblates of St. Paul at the 5:00 p.m. Mass
on topics connected with St. Anthony Mary, the Barnabite at St. James the Greater Church, Oakville, Ontario,
Fathers, or St. Paul. These members of the laity (single or Canada. Their promises that day marked not an
married) wish to grow spiritually within the Zaccarian end, but rather a continuation of the new chapter,
family. in the long history, of the Zaccarian spiritual tradi-
Each Oblate community (cenacle) has a Barnabite as its tion, that was begun three years earlier.
spiritual director to guide all in their spiritual journey
with and through the Barnabites. The Oblates also are Inspired by the Laity of St. Paul movement, newl-
involved in some form of Barnabite ministry connected flourishing in Europe and South America, Fr. Mi-
with a Barnabite community. chael Mancusi, CRSP, a Barnabite priest assigned to
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The Oblates of Saint Paul Love for the Eucharisrt …
St. James Parish, in Oakville, spearheaded the drive the sacrifice of your body, tamed for God’s love, the
to bring the same movement to the Barnabite Fa- sacrifice of your spirit, in union with God, above
thers’ North American Province. The Rule of Life of all, the Sacrifice of sacrifices, the Most Holy Eucha-
the Oblates of St. Paul was drawn up and approved rist. No wonder man has lost his fervor and turned
by the Barnabite Fathers on an experimental basis. into a beast. It is because he does not receive this
Several couples from St. James were invited, in Sacrament. This is the principal sign of your return
early 2000, to participate in this new undertaking to God: the reception of this food. Go to it, my
and began a course of study similarly outlined by dearest, go to it. Nothing can lead you closer to
the Oblates of St. Paul in other countries. The use holiness because therein lies the Holy of Holies”.
of the title, Oblate, was chosen instead of Laity be- (St. Anthony M. Zaccaria, Sermon III)
cause of the deeper spiritual commitment that the
couples would be invited to take upon completion As such, the Oblates have dedicated themselves
of the initial period of study. That commitment this year to promoting more intensely what the
was demonstrated by the taking of promises on
November 17, 2002.
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The Oblates of Saint Paul Love for the Eucharisrt …
45