Volume I, Issue 2

1502–1539 2007

D ear Readers!

Greetings in the Lord!

It is my pleasure to write to you once again on the front page of the
second issue of Anthony Alive. This time I would like to invite you
to reflect in your heart upon the theme: the Eucharist— “the source
and summit of all Christian life”. I could not think of a better month This Issue
November 2007
to write about the Eucharist than the month of November. Why? For
Americans and those living in the United States of America the month INTRODUCTION
by Fr. Robert B. Kosek, CRSP
of November is a unique month of giving thanks to God for all His
blessings. The celebration of THANKSGIVING historically, first oc- ST. ANTHONY’S DOCTRINE
• The Teachings on CHARITY
curred in 1621 in Plymouth, Massachusetts as pilgrims and Native • The Famous Sayings
Americans celebrated a harvest feast. Nowadays, it is celebrated on • Sermon IV on CHARITY
the fourth Thursday of November as established by President Roos-
REFLECTIONS & MEDITATIONS
evelt in 1941. On Thanksgiving Day, families throughout the country • Eucharist - The Bread of Life
gather around the table to partake, share, and celebrate the Thanks- by Fr. Tony Sarno, CRSP
• The Most Holy Eucharist
(cont.) by Fr. L. Visconti, CRSP
• St. Anthony & The Forty Hours
by Fr. Peter Bonardi, CRSP
• Our Spiritual Umbilical Cord
by Mary Grace
• Awesome Wonder
by Sr. Rorivic P. Israel, ASP
Thanksgiving Prayer • SAMZ Rhyme
by Sr. Rorivic P. Israel, ASP
• And the Bridge is Love
“Father all-powerful, by Fr. R. Delzingaro, CRSP
your gifts of love are countless • My First Holy Communion
and your goodness infinite. On by Elizabeth, Peter, &
Thanksgiving Day we come before Matthew Gambino
you with gratitude for your kindness:
open our hearts to concern for our OUTSTANDING BARNABITES
fellow men and women, so that • “Apostle of Corsica”
Saint Alexander Sauli, Bishop
we may share your gifts in loving
• The Little Flowers of
service.” Saint Alexander Sauli
May you have a blessed
OBLATES OF SAINT PAUL, (OSP)
Thanksgiving. • Love for the Eucharist…
by Rosaire Johnson, OSP
From the Barnabite Fathers and
the Staff of Anthony Alive

Image by R. Kosek/Gambino
 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

new way of living our whole life,

each particular moment of which
is lifted up, since it is lived as part
of a relationship with Christ and
as an offering to God. The glory of
God is the living man (cf. 1 Cor
10:31). And the life of man is the
vision of God” (no. 71).

For St. Anthony Zaccaria it meant

to be completely transformed by
God’s love, “…so that we might
imitate Him and love Him to
His honor” (Famous Sayings on
Charity, 1). Since love’s nature is
divine it “can never be completely
explained or defined, nor can it
be understood in any way. It sur-
passes all things, because charity
is God Himself” (ibid., 40).

Love alone is worth everything.

(St. Anthony M. Zaccaria)

Yours in Christ,
Fr. Robert B. Kosek, CRSP

The Solemnity of Mary,

Mother of Divine Providence
Nov. 17, 2007 Bethelehem, PA USA

Virgin Mary, Immaculate Mother of Divine Providence,

protect our life and sanctify us with the gift of grace.
Obtain for us from the Father of mercy and the God of
consolation pardon for our sins, reconciliation with our brothers
and sisters, and comfort in the midst of afflictions. (…)
Amen.
3
 St. Anthony’s Doctrine
… C The Teachings on…
harity Translated by Fr. Frank Papa, CRSP
Love of God
Charity is, first of all, love of God. The theme of the
sermon is love. ‘’Love is the only virtue that counts.
Ah the other virtues do not count at all without
love” (Sermon IV). Here, Zaccaria, using chapter
13 of the first Letter of St. Paul to the Corinthians,
gives a long list of examples to prove his point. He
concludes: “If eloquence has no value, because it
proceeds from ‘wise argumentation;’ if science (has
no value), because it ‘inflates;’ if faith (has no value)
because without works it is dead; if the very works
are useless when they do not proceed out of love:
it is rather imperative, it is necessary - I tell you - to
have this love, which makes you pleasing to God”
(Sr IV). These last words reveal the profound reason
for the need of charity: without it, man is not pleas-
ing to God; it is charity (which, then, is identified
with gratia gratum faciens, that is, sanctifying grace)
that makes man pleasing to God, and enables him
to become the subject of all other virtues.
To further demonstrate the need of charity, Antho-
ny Mary speaks about the “way of charity,” which
can be followed in two ways. It has been followed
from the top to the bottom. “Why did the Son of
God come down on earth, if not to bring love? ..
Oh, great mercy! Oh, immense love! God has hum-
bled Himself so much, so that man could love Him
again, and through this love be saved! “ (Sermon
IV). But the “way of charity” has to be followed in
the other way too, that is, from the bottom to the
top. The “straight road to heaven” is “so narrow
and difficult” that it, cannot be followed “without
delight” without being sustained by love: “It is not
possible to go through these difficulties, and to car-
ry this burden, without love, since it is love that car-
The Teaching on Charity
“God’s love is indeed needed; …,
and its means is the love of neighbor.”
[Sermon IV]
ries the burden.” We can conclude then: “The love
of God is indeed needed; without His love we can
do nothing; everything relies on it” (Sermon IV).
Love of Our Neighbor
Secondly, charity is love of our neighbor. The love
of our neighbor is a sacrament, that is, a sign and
an instrument of the love of God: “One and the
same helps you to acquire it, to increase it, to aug-
ment it, and in addition it shows when it is there.
Do you know what it is? It is charity, the love of our
neighbor” (Sermon IV). On its part, the love of our
neighbor embraces friends and enemies, according
to the following rule: “To love friends in Him, and
to love enemies because of Him” (Sermon III), an
affirmation taken directly from Gregory the Great
who says: “Caritas vera est amicum diligere in Deo
et inimicum diligere propter Deum” (Homiliae in
Evangelia). The love of our neighbor is translated
in acts of mercy recalled by the Saint in these terms:
“... feed the hungry, give a drink to the thirsty, clothe
the naked, welcome the stranger, visit the sick, free
the prisoner. Plan your activities, perform them for
love of God, have a right intention, select the best,
do the right, and in every thing be motivated by
charity” (Sermon III, cf Sermon IV, where he talks
about “the final account of Judgment Day”).
Zaccaria dwells a lot in illustrating the need for hu-
man mediation in our relationship with God and
concludes summing up his thought: “If this, my
friend, does not seem enough, we cannot have a
true experience except through man, since God is
spirit and man body. God usually operates in this
way: one man with another. Man has been healed
4
through that very means which got him sick; The Teaching of St. Anthony…
and, since the passions belong to the body, only
through another man he can be freed from them.
If all I have said so far fails to convince you that
love of God is effected and manifested by love of
neighbor, be at least convinced by this, that for
this very reason God became man” (Sermon I).
Another practical application of this principle
is apostolic charity, recalled by Gabuzio (His-
toria) in a very moving episode: “One day,
after the death of Anthony Mary, Fr. Sore-
sina, overcome by laziness, or because he
was tired, postponed the confession of a
sick person. The following night, before
falling asleep, he heard clearly the voice,
well known to him of Zaccaria: ‘Sir Battista,
my good brother, where is the love taught
to us by our Paul? Why did you neglect that
soul?’” (Appendix A, in Writings of Saint An-
thony Mary Zaccaria, Youngstown, NY, 1998,
(unpublished).

Image by R. Kosek, 2007

5
 St. Anthony’s Doctrine The Famous Sayings on Charity

By Fr. Giovanni M. Scalese, CRSP

Translated and revised by
Fr. Anthony M. Bianco, CRSP and

C
Fr. Gabriel M. Patil, CRSP

The Famous Sayings on…

… harity The authorship of the famous Detti Notabili
(Notable Sayings), a recognized masterpiece
of 16th century Italian Spirituality, is a moot ques-
tion. A collection of 871 sayings selected from the writings of sev-
eral authors, it treats of various facets of the spiritual life. It was first
published in Venice in 1538. Its editor, a former Barnabite, Giovanni
Paolo Folperto, describes it as a series of quotations compiled by the
Reverend Father Anthony Mary Zaccaria of Cremona. First Barnabite
historians, Mazenta, Tornielli, Gabuzio, did not agree with Folperto.
They rejected Anthony Mary’s alleged authorship as spurious. As a
matter of fact, nothing in Barnabite tradition proves Anthony Mary’s
alleged authorship as authentic.

On the other hand, it is historically ascertained that, even among

Barnabites, a Book of Sayings was attributed to Fra Battista da Crema.
In addition, Serafino Aceti de Fermo, in his works quotes several say-
ings of Fra Battista, which by and large correspond to the sayings in
the Detti Notabili.

It must be remembered, however, that controversial Fra Battista was

twice condemned by the Church for Semi-Pelagianism, in 1552 and
1564. Probably, in order to save the Detti Notabili from the same
fate, Folperto changed the work’s title and ascribed it to unassailable
Anthony Mary.

Afterwards, no one doubted Anthony Mary’s paternity of his work,

beginning with the first published history of the Barnabite Order by
Father Anacleto Secco (1682). It was only in the 1930’s that Domini-
can Father Innocenzo Colosio reclaimed Fra Battista’s paternity of
Detti Notabili.

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
Charity
1. Charity is the love of God by
which we are loved by Him so
that we might imitate Him and
love Him to His honor.
2. Charity seeks only the pure
honor of God and the pure con-
tempt of oneself.
3. Charity is a spontaneous and
unsurpassed delight of God by
which, without despair, one
reaches real and perfect abnega-
tion of oneself.
4. Charity is loving God uncon-
ditionally with all one’s heart.
It is loving Him with all one’s
mind, always keeping Him in
thought. It is loving Him with
all one’s soul, forgoing any sen-
suality or pleasure; and with all
one’s strength, so that even in
adversity one never feels bur-
dened.
5. Charity keeps every virtue and
discards every vice. Therefore, a
vicious person cannot be consid-
ered charitable.
6. Charity is an enduring heart
that faces moments of joy as well
as sorrow. It does not fear suffer-
ing; rather, it rejoices in times of
difficulty and pain.
7. Charity is purification of the
mind. It sees that which is advan-
tageous to God’s honor, profit-
able to our well-being, and ben-
eficial to the welfare of others.
8.Although charity may come
with a reward, he who seeks the
reward for selfish motives will go
on wanting.
9. Charity continues to stimulate
life and energy until it becomes
perfect.
10. Charity does not get cold
with time, nor does it become
lukewarm in tribulation. It does
not tire from toil, but returns
with greater vigor to the work
already started.
The first cover page of The Famous Sayings of St.
Anthony, Venice 1583
11. Charity becomes inactive
and sluggish if it does not do
great things.
12. Most of the time under the
pretext of charity, the essence of
interior chastity is defeated.
13. If you want to know if you
have charity in you, understand
that it is patient and kind. If you
are hard and impatient with oth-
ers, you are far from charitable.
14. Charity does not know envy
or malice. He who is envious
The Famous Sayings on Charity
and malicious is full of rancor.
15. Charity is neither pompous
nor ambitious. Therefore, any-
one who always seeks acclaim is
deprived of it.
16. Charity does not seek for it-
self. Selfishness excludes charity.
17. Charity does not get angry.
It does not think negatively nor
does it judge harshly. Instead, it
excuses every fault and overlooks
the defects of others.
18. Charity does not rejoice over
the misfortunes of others, but
delights in their successes and
grieves over their sins.
19. Charity bears all ills, believes
in every good, hopes in every
difficult and naturally impos-
sible thing and, like a solid rock,
sustains every burden without
faltering.
20. Charity never fails. It con-
tinues to grow even if faith and
hope have ceased.
21. Many think of loving their
neighbor based solely on natu-
ral affection and not on charity.
This perception does not have
any merit.
22. He who regards himself to
be charitable must be prepared
to suffer for the well-being of
others.
23. Charity is no less concerned
or less affable towards an enemy
than towards a friend.
7
 St. Anthony’s Doctrine
24. Charity does not reprove
the enemy, but strives to make
amends for the wrong he has
done. Charity knows no enemy
and shows graciousness to all.
25. Charity makes us realize that
we need adversaries to whom
we are called to practice benevo-
lence and friendliness.
26. Charity naturally warms the
heart. At other times, it makes
the heart cold, depending on the
diversity of emotions.
27. When charity is shown in
great abundance, it brings about
in man an unusual increase of
physical and spiritual strength.
28. Charity makes the face glow
and changes its appearance,
making it lovable and admirable
to behold.
29. Charity casts away every in-
flicting fear of whatever frightful
thing, especially that of hearing
God say in His wrath, “I con-
demn you to eternal punish-
ment.”
30. Charity completely elimi-
nates every feeling of shame or
disgrace.
31. Charity does not leave the
mind in its usual condition. It
breaks any strict mentality. It is
far better that our mind follows
the impulse and movement of
the spirit.
32. Charity brings light that
makes it better known by him
who possesses it.
33. He who possesses char-
ity perceives better in an instant
Image by R. Kosek
The Famous Sayings on Charity
what another does not perceive
for a long time. With just a
glance, he already sees many
familiar things.
34. Charity utters words that
cannot be understood, or indeed
are difficult to grasp.
35. Charity always makes some
gestures and movements, or says
some words, which may seem
foolish to those who are unen-
lightened.
36. There is nothing so displeas-
ing or deadly that charity might
not consider pleasing and enjoy-
able.
37. Charity continuously perse-
veres in prayer and does not tire
from contemplating. At times
while working, it lifts up the
spirit to God.
38. Charity overcomes the appe-
tite and loses one’s discernment
for food.
39. Charity reflects more clearly
and more significantly the wis-
dom of God and the knowledge
of natural things more than all
the books of Philosophy.
40. Lastly, charity never grows
weary. Its nature can never be
completely explained or defined,
nor can it be understood in any
way. It surpasses all things, be-
cause charity is God Himself.
8
 St. Anthony’s Doctrine Sermon IV on Charity

… C Sermon IV on…
harity
by St. Anthony Zaccaria

Text translated by the late

Fr. Luciano M. Visconti, CRSP (1917–2006)
Originally formatted by Fr. Giovanni M. Scalese, CRSP
and translated by Fr. Gabriel M. Patil, CRSP

Sermon IV is divided in two parts. Part One deals with love.

Part Two treats the Fourth Commandment. Part One is subdivided
in two sections: Section I deals with the love of God and Section II
with the love of neighbor.

At this point Part One is being presented.

[I] The Love of God

[I.A] Thesis: Any virtue without love is worth nothing.

My very dear friends,

Love alone is worth everything; any other virtue without love is worth
nothing.

[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].

Nevertheless, such quality is not so useful; rather it is very harmful

without love, for it is like a tree full of leaves but with very, very few
fruits. That eloquence is worthless or worth very little is proven by
the manner Holy Scripture speaks to us. Its speech is so plain, in
words so common and easy to understand, that it confounds word-
mongers and chatterboxes among whom are those who make long
prayers while wearing large phylacteries. That is why Paul, wishing to
stress this very point, said: “If I speak very eloquently in the languages
of man and angels, but have not love, I am only a noisy gong and
a clanging bell” [1 Cor 13:1] -- not unlike the bell that calls every-
body else to religious services, but is never there. Do you know who
are included in this category? Those of whom Christ said that they
sail around the world to make a single proselyte [Matt 23:15], or a
9
 St. Anthony’s Doctrine
Christian, or a convert; those who open the door
to others and teach others, but do not teach them-
selves [Rom 2:21]. What does it profit you if you
settle other people’s quarrels, but not your own?
What does it profit you if you convince others to
overcome their passions, but you do not overcome
your own? What good is it for you if you spend
beautiful words on the subject of perfection, and
then, as a hypocrite, you destroy it by your actions?
Watch out, my friends, lest you find yourselves
among such people.
[I.A.2] Knowing
But if eloquence does not seem to you to be a
great quality, knowledge certainly is such an excel-
lent thing that everybody wishes to have it. You
have been taught by Adam how great is its value
when, for the pleasure of becoming like God in
the knowledge of good and evil, he disobeyed
the commandment of the Lord God. But no mat-
ter how excellent quality knowledge is, it, too, is
of very small advantage, as Solomon can prove
to you by his own story. For, notwithstanding his
great public and world wide reputation for having
superior knowledge, he is believed by some to have
ended up at the bottom of hell. Even if this were
not true, he cannot be cleared of the fact that, de-
spite all his great wisdom, he committed countless
and grave sins of lust and of idolatry. Indeed, the
servant who knows his master’s will and does not
do it, will be punished more severely, as Christ says
[Luke 12:47].
I am not telling you of this regarding only the
knowledge of worldly things, but even more re-
garding the knowledge of God’s secrets, like having
the prophetic gift, and knowledge of supernatural
things by the prophetic light, as proven by that
most evil prophet, Balaam, by his own ruin [Num
31:8]. And with far greater reason I affirm the use-
lessness of the knowledge of things that God alone
knows, and we too come to know by faith -- even
Sermon IV on Charity
that faith which empowers man to work miracles.
This is what Christ teaches you when He says:
“Many will come on the day of judgment, even
on the day of their death, and say, ‘Lord, in your
name we worked miracles, didn’t we?’” [Matt 7:
22-23] And He will answer: “I solemnly tell you, I
do not know you” [Matt 25:12]. The Apostle Paul,
whom I have previously quoted, confirms what I
am talking about, saying, “If I had all knowledge,
and knew also the mysteries and secrets of God,
and if I had besides such a great faith as to move
the mountains, which would move and stop else-
where, yet I had not love, I would be nothing” [1
Cor 13:2].
[I.A.3] Doing
Do you wish, dear friends, to see more clearly into
our subject? Let us examine the virtues that gener-
ally proceed from love. They are almsgiving and
martyrdom.
Almsgiving, without love, profits nothing, rather
it causes harm. Recall what Christ said to those
Pharisees who gave out alms while, to attract ev-
erybody’s attention, had a horn blown. What did
Christ say?
“Truly you have received your reward” [Matt 6:2]
-- a reward that is none other but the glory of men.
And “how can you believe, who receive glory from
one another?” [John 5:44] But without believing, it
is impossible to be saved.
Enough about martyrdom. Let me only add that
people much too often risk their lives, if not for
plainly evil reasons, at least to save their own
honor. O how many “saints” -- rather, to be exact,
how many people who but “ape the saints” -- have
died for some honor which they had labored to at-
tain, and ultimately acquired, and then lost all of a
sudden! Don’t these first-class-hypocrites, like the
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.

[I.B] Illustration of the thesis: Love

is a two-way street.
[I.B.1] Love led God from heaven
to earth.
Do you wish to understand this
truth? Why did the Son of God
come down on earth if not to
bring love on the earth? He said:
“I have brought fire to earth; I
want nothing but it be kindled”
[Luke 12:49]. Man was God’s
enemy and hated Him; it was,
therefore, necessary for man
to be reconciled with His Maj-
esty. No reconciliation could,
of course, be achieved by man
through another man because
both were the object of God’s
wrath; and, moreover, man is
deceitful and ignorant of too
many things. Neither could it be
achieved through an angel, since
the latter had no such duty. The
angel had not sinned, and, most
of all, he could not assume hu-
man flesh. That is why God came
down from heaven to earth. It
11
 St. Anthony’s Doctrine
was He who was able to do it, knew how, and had
to do it because He chose to become true man
-- a man, innocent and undefiled. Furthermore,
coming to meet His enemy, God made him love
Himself anew by the sheer force of love. O limitless
mercy! O infinite love! God humbled Himself so
much in order that man might love Him back, and
through this love be saved.
[I.B.2] Love leads us from earth to heaven.
[I.B.2.a] The road to heaven is narrow.
You can better understand how useful and neces-
sary this love is -- for it alone can lead you to the
harbor of salvation -- by the following consider-
ations:
- Do you, perhaps, think that the straight way to
heaven is to have possessions? No. Christ said that
it is difficult for the rich to be saved [Matt 19:23],
and that riches are like thorns [Luke 8:14].
In fact, He set an example for us, He chose extreme
poverty.
- Do you think that it is to enjoy honors? No, Christ
chose reproaches. “My heart has waited for insults,
etc.” [Ps 69:21]. [Therefore] shun honors.
- Do you think that it is to live in pleasurable com-
fort? No, Christ said that those who live in comfort
and dress in fancy clothes are in kings’ houses
[Matt 11:8]. Christ experienced heat and cold, hun-
ger and thirst; spent beautiful long nights in prayer
[Luke 6:12]. [And He could rightly say]: “I am af-
flicted from my youth” [Ps 88:16].
- Do you think that it is to enjoy men’s favors? No,
Christ was hated by most people, as also many
saints have been. He even said: “If they hate and
persecute the master, it is no surprise if they hate
and persecute his disciples” [John 15:20]. In short,
He concludes that “It was necessary for Christ to
suffer these things and then to enter His glory”
[Luke 24:26].
Sermon IV on Charity
[I.B.2.b] The road to heaven cannot be traveled with-
out love.
Therefore, my friends, who could go through so
many dangers, hardships, troubles and afflictions,
if he were not uplifted by love? No one. What
traveler, no matter how light-footed and prudent,
could walk on so narrow and so rough a road
without getting some delight? What lover, deeply
infatuated with his beloved, could ever leave her,
were it not for another one? Could we, then, drunk
with visible and ever present things -- and neces-
sary things, besides -- give up loving them, were it
not for a greater love compelling us to do so? No
way! In fact, hatred for one thing originates from
love of another: hatred for temporal things origi-
nates from love of heavenly things.
What kind of hatred is this? It is the hatred for fa-
ther and mother, for husband and wife, for sons
and daughters, for brothers and sisters; the hatred
for property, for money, and for everything we see,
even the hatred for oneself [Luke 14:26]. Consider
what a great love is demanded of us: a love that
can be none other but the love of God. That is why
Christ said that He came to turn a husband against
his wife, etc., and that our very enemies are the
members of our own families [Matt 10:35]. And
again, He said: “If any one does not hate his own
father, etc., and even his own life, he cannot be my
disciple” [Luke 14:26].
O my friends, in what predicament bad Christians
find themselves as they see that this is the only
road left for them to climb! But how happy good
Christians are as they find themselves free from any
attachment, for on account of this, neither sword,
nor fire, nor height, nor depth, nor an angel, nor
any other creature will be able to separate them
from their infinite blessedness [Rom 8:38]. And in
losing everything, they find everything [2 Cor 6:10].
12
 St. Anthony’s Doctrine
Conclusion
Draw then this conclusion: If eloquence does not
profit, if knowledge is of no benefit, if prophecy is
of little worth, if working miracles does not make
anyone pleasing to God, and if even
almsgiving and martyrdom are of no
avail without love,
- if it has been necessary, or most conve-
nient, for the Son of God to come down
on earth to show the way of charity and
love of God,
- if it is necessary for anyone who wants
to live in union with Christ to suffer trib-
ulations and adversities [2 Tim 3:12] ac-
cording to what Christ, the only teacher,
has taught by words and actions,
- and if no one can go through these dif-
ficulties, carrying this load without love,
for love alone lightens the load,
- then the love of God is necessary. Yes,
without God’s love nothing can be ac-
complished, whereas everything depends
on this love.
Thus, if love is so necessary (for indeed it
is, as you surely understood) how do you
fare with it, my friends? O misery greater
than any other misery! O unhappiness
greater than any other unhappiness! O
grief greater than any other grief! All the
other worries and troubles of this world
urge you, keep you awake during the
night and do not let you rest for a moment; yet you
go through this misery unconcerned. O my friends,
you shall come to understand it later on; you shall
see it and experience it, and worse yet you shall be
eternally in such torments and pains.
Sermon IV on Charity
[II] Love of Neighbor
[II.A] First series of reasons.
You can understand, my friends, how necessary
the love of God is; and if you have a brain (as
indeed you do), you will wish to know
how to acquire this love as well as to
find out whether it is in you.
One and the same thing helps you
acquire, expand, and increase it more
and more, and reveals it as well when
it is present. Can you guess what it is?
It is love -- the love of your neighbor.
[II.A.1] God sets humans as a testing
ground for us.
God is a long way from our direct
experience; God is spirit [John 4:24];
God works in an invisible fashion.
Thus, His spiritual activity cannot be
seen except with the eyes of the mind
and of the spirit, which in most people
are blind, and in all are wavering and
no longer accustomed to seeing. But
man is approachable, man is body;
and when we do something to him,
the deed is seen. Now, since He has no
need of our things, whereas man does,
God has set man as a testing ground
for us. In fact, if you have a friend very
dear to you, you will also hold dear
those things he loves and cherishes.
Therefore, since God holds man in great esteem,
as He has shown, you would show meanness and
indeed little love for God, if you did not think
very highly of what He bought at a great price.
13
 St. Anthony’s Doctrine
[II.A.2] God acts through humans.
And if this is not enough, tell me, my friends: does
God not work in creatures through creatures? Of
course, He does. God follows this pattern by em-
ploying man even when He works miracles. He led
the people of Israel by the hand of Moses [Ps 77:
21]; governed that people by Samuel’s instructions
[1 Sam 7:15]. This very pattern has also been kept
by God in specific circumstances of some people:
He brought Samuel to the fulfillment of his voca-
tion through Eli, who was far from being a good
priest [1 Sam 3:1ff.]; He instructed Paul, whom He
had blinded [Acts 9:8], through Ananias [Acts 9:
17]. And so, any time man wished to move toward
God, it was -- as is still now -- necessary for him to
go through another man. That is what Paul teaches
above all about Christ who, as he states, is our
mediator, the one who is always interceding for us
[Heb 7:25]. According to John Climacus, the holy
monks [of the desert] were used to repeating a say-
ing (to be properly understood, though), namely,
that it would be better for you to have God angry
with you than your spiritual director. For, when
God is angry with you, your spiritual director can
pray for you; whereas, when your spiritual director
is angry with you, who will pray for you? [St. John
Climacus, PL 88, 416-417] They meant to say that
it is necessary for you to go to God through man.
[II.A.3] God saves us through humans. (Mary through
Jesus).
Alas! dear friends, through whom did man, that
is Adam, sin? Through a human being, that is Eve,
his wife. Likewise, through a human being, that is,
through the holy Virgin Mother, Our Lady the Vir-
gin Mary, God willed to deliver humankind. As a
prefiguration of this event, Judith saved her people
from the destruction of Holofernes [Jdt 13:10ff.],
and Esther from the persecution of Haman at the
time of King Ahasuerus [Esth 9:14].
Sermon IV on Charity
[II.A.4] We correct our defects with help from other
humans.
And again, if man is to walk with God and acquire
His love, he must purify himself by getting rid of
all his passions, which as a whole have their origin
in the body and thus need remedies, directions,
and stimuli from the body. Gluttony is a bodily
vice; hence, it needs a bodily correction. Fornica-
tion, evidently, needs no explanation. Anger is so
connected with the body that it sometimes blinds
a person: ablaze with anger, one is absolutely un-
able to see. Greed encompasses possessions and
any other visible things. Depression “dries up the
bones” [Prov 17:22]. Sloth benumbs all the senses.
Vainglory and pride have indeed their roots in the
soul, but from bodily things they get plenty of
stench and evil. Some people glory in and take
pride in themselves for their possessions; others in
bodily displays of their saintliness; and still others
with their dignities and honors, etc. -- all things
related to the body.
Who is going to help you, then, extirpate these
evil roots? No one else but man: either by avoid-
ing him, as in the case of lust, or by allowing him
to spur you on and even impel you, or by doing
favors for him as well as by receiving favors from
him, or by any other possible way, as long as man
is involved.
[II.B] Second series of reasons.
[II.B.1] Incarnation
If you, my friends, do not think it sufficient to say
that, since God is spirit and man is corporeal, there
is no other way to prove our love for God except
through man, that God’s way to deal with man is
through another man, that man is to be healed by
what made him ill, that, furthermore, since pas-
sions are bodily, man is to be delivered from them
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].

[II.B.3] Last judgment.

In the reckoning at the last judgment He will say:
“Depart from me, you cursed, etc.; for I was hungry,
etc..” And in answer to those who would ask, “Lord,
when did we see you hungry, etc.,” He will say:
“What you did not do for one of these least ones,
you did not do for me”[Matt 25:41-44].

[II.B.4] Paul’s example.

So necessary is this love that Paul expressed his
desire to be accursed and separated from Christ for
the sake of his brothers [Rom 9:3]. Well, my friends,
you can read in all of Scriptures that God has made
your neighbor the road to reach His Majesty.

Conclusion of Part One

Therefore, do you wish to climb the mountain of
perfection? Do you wish to get some spiritual gift?
Do you wish to love God and be dear to Him and
be His good children? Love your neighbor; take
your neighbor as your compass; resolve to do good
to your neighbor and never to offend him.
By keeping the first three commandments of the law,
man directs all his life -- will and intellect, words and
actions -- toward God. By keeping the other seven,
he lives a virtuous life with his neighbor.

15
 Reflections and Meditations
“The surest proof then of your return to God is that you go
back to this food [Eucharist]...Nothing can make you
holier than this sacrament.” (Sermon III)
T here are two aspects that we should look at
when examining the first part of this quote.
The first deals with thev context within which this
sacrament is celebrated. Of course we are talking
about the Celebration of the Eucharist, also referred
to as “Mass.” For both Christians and non-Chris-
tians the Mass can be explained as the gathering of
the community of believers united together as one
in Christ for worship and growth in the image of
Christ individually and communally through the
sacrament and the celebrative gathering.
The Roman Catholic Church teaches that one who
chooses to sin separates oneself from the faith
community and cannot partake in the Eucharistic
sacrament. They are living outside of being one
with Christ, outside of the state of grace. A Catholic
Christian needs to be one in faith and one in grace
to partake of the Eucharistic food; nevertheless,
they are not ostracized from the celebrative gather-
ing of the Mass.
One who is in sin and chooses to partake of the
celebration of the Eucharist is commencing a re-
turn to God. They are nourished by Christ in Word
(the Scripture readings and Homily) and through
the gathering of the faith community. This pre-
pares them to hunger for the Bread of Life.
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.
Eucharist, The Bread Of Life
Euchar st
The Bread of L fe
by Fr. Tony Sarno, CRSP
By being in the state of grace and living in the ways
of the Holy Spirit, especially for the communicant
of the Eucharist, one can grow in holiness. When
one grows in holiness, one also grows in living
the Gospel virtues. A virtuous person would not
be prayerful in church and unkind and nasty in
the parking lot. The virtuous communicant will
practice both patience and humility. One’s life be-
comes an image of Christ, the Sacrament of which
he partakes. This is a witness to others, in grace and
in sin, of a life in union with God.
Examination of Conscience
1) At any time, do I take the Eucharist as a celebra-
tion and as a sacrament for granted and receive
Holy Communion even though I am not in the
state of grace?
2) Have I tried to grow in virtuous holiness and
overcome those ways that impede me from partak-
ing in the Eucharist? (Some may see growth by the
sins they speak of in the Sacrament of Reconcilia-
tion. Repetition and number can be an aid in view-
ing our growth.)
3) Do I simply “attend” Mass, or do I “actively par-
ticipate” in it?
4) How does my life reflect the Eucharist after hav-
ing received Holy Communion?
16
 Reflections and Meditations
A fter our presentation of two of the sacra-
ments of initiation, Baptism and Confirmation, we
come now to consider at a greater length the third
one, the Most Holy Eucharist: the crown of the ini-
tiation process into Christian faith and the goal of
all the sacraments, which actually depend on it.
It is proper that in dealing with the Eucharist we
begin with the Real Presence, for in it do all the
other aspects of this sacrament depend: “O Sacred
Banquet! Here Christ is received, here the memory
of His passion is recalled, our spirit is filled with
grace, the pledge of future glory is given us.”
“Daddy, let’s go again to that church where Jesus
is alive,” begged the little girl during one of those
customary strolls through the town that she took
with her father in the evenings. Out of sheer curios-
ity, they had once entered a Catholic church. With
keen observation, the little girl had noticed the
glowing sanctuary lamp hanging by the tabernacle.
“What’s that for, Daddy?” she asked, pointing to the
lamp. “Catholics believe,” he replied, “that Jesus is
really present in the tabernacle. The lamp is always
kept lit as a reminder of that belief.” A few years
later, the little Protestant girl took instructions in
the Catholic faith and entered the Church “where
Jesus is alive.” A far cry from the disparaging excla-
mation of a Catholic teenager towards the sacred
Host I heard once, “Oh, that thing!” Incidentally,
the casual attitude of some Catholics towards the
Blessed Sacrament has become worrisome.
1. Jesusʼ Manifold Presence in the Church
Ascending into heaven after His resurrection from
the dead, Jesus did not break His bonds with His
followers; rather, He firmly assured the Apostles,
on their way to making all peoples disciples of
His, with a solemn promise: “And, I am with you
The Most Holy Eucharist
The Most Holy
Euchar st
by late Fr. Luciano M. Visconti, CRSP (1917–2006)
always, to the close of the age” (Mt 28:20). From
then on, Jesus became for His followers not a mere
memory of a dead man, no matter how great and
important for them, but a living and active pres-
ence. The Church, herself, is the witness of Christ’s
resurrection, and her life and activity are a constant
testimony that JESUS LIVES.
Christ is indeed alive and present in His Church in
manifold ways: when she prays (Mt 18:20); when
she performs her works of mercy (Mt 25:40); when
she leads her children in the struggle to reach eter-
nal life; when she preaches God’s Word; when she
governs God’s people, precisely with Christ’s pow-
er; when, “in a manner still more sublime,” she
administers the sacraments and offers in His name
the sacrifice of the Mass (cf. Pope Paul VI, Encyclical
The Mystery of Faith, 1965; Vatican II, S.C. n. 7).
All of these different ways of Christ being present
in the Church are certainly true and remarkable
for their fruitfulness and worthy of consideration.
“They confront the Church,“ as Paul VI puts it
“with a mystery ever to be pondered” (ibid.). But in
these varied modes of presence, Jesus is only seen
in His spiritual and mystical action on the Church,
His Mystical Body.
Far surpassing is His presence in the Sacrament
of the Eucharist. This is the Presence par excellence,
rightly called the “Real Presence,” not, of course,
in opposition of the aforementioned kinds of His
presence - as though they were not real - but, be-
cause it contains the historical Jesus who died and
arose for us and is glorious in heaven, though in a
singular way, as we shall see. It was this presence
that the little girl of our story - however unaware of
the profound truth - was referring to in her awed
entreaty.
17
 Reflections
Refl and
ections Meditations
and Meditations
2. Historical Origin of the Faith in the Real Presence
The Church’s centuries-old faith in the Real Pres-
ence of Jesus Christ in the Eucharist - as sacrifice
and sacrament - is fully guaranteed by the words
Jesus pronounced over the bread and the wine at
the most solemn moment of His life “on the night
when He was betrayed” (1 Cor 11:23), the night
before He died on the cross, at the Last Supper with
His Twelve, when He poured out His heart saying:
“I have earnestly desired to eat this Passover with
you before I suffer” (Lk 22:15). Those words and
related actions are recorded in the Synoptic Gos-
pels (Mk 14:22-25; Mt 26:22-25; Lk 22:14-20) and
in St. Paul’s first letter to the Cor-
inthians (11:23–25).
In a truly historical account, the
Evangelists faithfully gathered
and recorded what Jesus did at the
Last Supper and bade the Twelve
do themselves. But by the time
they wrote the Gospels some 30-
50 years later, the liturgical action
recorded in the Acts (2:42, 46; cf.
20:7) as “the Breaking of Bread”
had already become the central
liturgical service of the primitive
Christian community. And so the
Evangelists, in their reporting Je-
sus’ words and actions at the Last Supper, reflected
also the ritual formulas used by different local
churches (Jerusalem, Antioch, etc.), which is why
they differ in some details but not in the essential
of their records.
Incidentally, the very accord of the account of the
Evangelists among themselves and with St. Paul’s
in their substance is not in the details. This is
another proof of their historical value. St. Paul’s
account of the Last Supper takes us back directly
to the very preaching of the Apostles. Converted
to Christ just a few years after Jesus’ resurrection,
The Most Holy Eucharist
He must have participated in the liturgical “Break-
ing of Bread” both at the Damascus (ca. 34–36
AD) and the Antioch communities (ca. 43–44)
(cf. Acts). Then, during his missionary journeys
he instructed the communities he founded in the
Christian faith and liturgy. That is why, writing in
ca. 54–56 to the Church of Corinth that he had
already established about the year 50, he was able
to remind them of the proper way of celebrating
the “Breaking of Bread” or, as he calls it, “the Lord’s
Supper” (1 Cor 11:20). In doing that, he strikes an
important historical note about the origin of that
event. He uses a rabbinical formula - “I received ...
I delivered” - (1 Cor 11:23) that
enfolds the concept of “tradi-
tion,” which suggests a deposi-
tum to be handed on integrally
and faithfully. St. Paul is simply
saying that he did not make it
up (as radical liberal scholars
of the past two centuries have
fancied); he honestly declares
to be a faithful holder-on of a
sacred tradition going back to
Jesus Himself through the Apos-
tles and the primitive Christian
community to which he himself
belonged.
3. Significance of the Faith in the Real
Presence
Faith in the Real Presence of our Lord Jesus Christ
in the Sacrament of the Eucharist is to believe that
under the appearances of bread and wine Jesus
gives Himself as victim of His sacrifice as well as
food of our supernatural life, served in a ritual
meal; or, as the Council of Trent put it, that in
this Sacrament “are contained truly, really, and
substantially, the body and blood together with
the soul and divinity of our Lord Jesus Christ, and
consequently the whole Christ.” (Session XIII, Oct.
11, 1551, Decree Concerning the Most Holy Sac-
18
 Reflections and Meditations
rament of the Eucharist, Canon I) This is exactly
what Jesus meant when He said: “This is my body
which is for you. Do this in remembrance of me.”
“This cup is the new covenant in my blood. Do
this, as often as you drink it, in remembrance of
me” (1 Cor 11:24–25).
Jesus was having His last meal with the Twelve
before His imminent death. It was His Passover
meal, at which He was sitting as the pater familias
of the Jewish Passover. As the latter interpreted the
unleavened bread, “the bread of affliction” (Dt 16:
3), so Jesus now interprets the bread of this new
Passover meal, as He identifies it with Himself. In
saying “this is my body.” He is creative, His words
perform what He says, just as when he told the
centurion, “Your son will live” and at that very
moment the child got better (cf. Jn 4:50-53). So
Jesus does not simply give the Twelve a definition
of bread, He invites them to recognize, in the bread
shared, His own body; He gives them His very self,
His very flesh to be immolated and raised glori-
ous.
Against such crystal clear words of our divine
Savior there arose voices of dissent: Jesus did not
crudely mean that He was giving us His very body
and blood to eat and drink - as if we were canni-
bals - no way. He was only speaking symbolically,
figuratively, as if the bread and wine blessed in His
name at a community meal were His body and
blood shed for us. After all, did He not designate
Himself many times symbolically, for instance,
when He said, “I am the door” (Jn 10:7), “I am the
way” (Jn 14:6), “I am the vine” (Jn l5:1)?
Only people blinded by prejudice can draw from
such instances the conclusion that when Jesus said,
“take it, this is my body,” He was speaking meta-
phorically, too, not realistically; for, while in those
instances Jesus was evidently using metaphors, at
the Last Supper He was using no metaphor at all;
The Most Holy Eucharist
He was truly identifying that which was in His
hands with His own body. He, by the way, had al-
ready promised to give Himself in the way of a true
meal to whomever would believe in Him, saying:
“I am the living bread which comes down from
heaven, and the bread which I shall give for the
world is my flesh” (Jn 6:51). Here there is no room
for the dissenters of maneuvering with the words
in an effort to explain them away with a symbolic
meaning. Indeed, Jesus’ listeners then, though
not so sophisticated as the radical critics of mo-
dem times, were quicker to understand that Jesus
was speaking of His real body and blood, as they
murmured, “How can this man give us His flesh
to eat?” (Jn 6:52). To which Jesus answered stress-
ing even more His statement, “Truly, truly, I say to
you, unless you eat the flesh of the Son of Man and
drink His blood, you have no life in you ... for my
flesh is food indeed and my blood is drink indeed”
(In 6:54).
And finally, the sharp rebuttal of many of His dis-
ciples, “This is a hard saying who can listen to it?”
(Jn 6:60), did not make Jesus retreat His words
or correct them, in order to dispel any possible
misunderstanding, as He often did (cf. Jn 2:21;
3:3-5; 11:11-14). The desertion of many disciples
who took offense at His words did not move Him
- the good shepherd always in search of lost sheep
- He let them go their way. He even challenged His
Twelve to accept or reject His words, “Will you also
go away?” (Jn 6:67). But they accepted them, and
so did St. Paul. For, why should he have warned the
Corinthians, “Whoever eats the bread and drinks
the cup of the Lord in an unworthy manner will
be guilty of profaning the Body and Blood of the
Lord,” (1 Cor 11:27) were it not because he truly
believed that what is really present in the Eucharist
is the very Body and Blood of Christ and not just a
symbol of it.
19
 Reflections and Meditations St. Anthony and the Forty Hours

Saint Anthony and the

Forty Hours

F
by late Fr. Peter Bonardi, CRSP (1933–1979)

or the years that he spent in Milan, and the

beginnings of the religious order that he founded,
St. Anthony Mary Zaccaria had quite an unusual
historian. Gianmarco Burigozzo, a Milanese mer-
chant, kept a faithful account of all the events in
the city when his business permitted him. His
historical narrative was written in a mixture of Mil-
anese and Venetian dialects which reflected accu-
rately the incidence of the city and the impressions
of the people in general. Burigozzo did not know
the name of the new religious order nor its founder
but he clearly indicated and singled out the per-
son. Anyone with even the slightest knowledge
of the historical beginnings of the religious order
of St. Anthony Mary could certainly recognize in
Burigozzo’s pages his spiritual sons1.

The first half of the Sixteenth Century presents an

array of new religious orders. The new religious
families differed from the old in that the members
did not choose to become monks separated from
the outside world and bound exclusively to a life
of contemplation and prayers. They realized the
necessity of an active apostolate and wanted to
become assistants to the bishops and to exemplify
the spiritual life of the diocesan priests.
It is difficult to bring out any marked differences
in the ideas of the founders of the new communi-
ties. They practically influenced one another yet
each retained his peculiar characteristic and spirit.
The first to found an Order of Clerics Regular was
St. Cajetan of Thiene in 1524; shortly after in 1533
came St. Anthony Mary Zaccaria, and in 1539, St.
Ignatius of Loyola. The last one, 1540, was Gerome
Emiliani.2 These years represent the time when of-
ficial approbation from the Holy See was obtained,
although the work of the founders had begun pre-
viously.
This revival of religious life preserved the Church
and protected it from the current attacks of the
increasing pace of Protestantism. The scope of the
newly formed orders was not restricted to the mere
transient necessities of combating Protestantism
but they put into play a rugged vitality in their
many types of apostolate which have endured
through the four centuries and still endure.
In 1502, St. Anthony Mary Zaccaria was born in
the small city of Cremona, Italy, located in the
northern part of the country. His parents, Lazzaro
and Antonia Pescaroli, were nobles. Although they
were not in poor circumstances, they were not con-
sidered as rich as their titles indicated. Shortly after
the birth of Anthony, Lazzaro died and the prob-
lem of the child’s education became full responsi-
bility of the mother.3

20
 Reflections and Meditations
During his adolescence the virtue and example of
his mother exercised a tremendous influence in
his young heart. At the age of eighteen, Anthony
Mary went to the University of Pavia for the study
of philosophy. Here he came under the influence
of Anthony Zimarra, an Averroist philosopher. It
is easy to elicit the impressions that the philoso-
pher made on Anthony when he delivered his first
sermons.4
From Pavia, Anthony Mary went to the University
of Padua for the study of medicine. In 1524, he re-
ceived his degree in medicine with honors.5
The young doctor returned to Cremona and in a
short time won the hearts of the people. He had
converted his home into a hospital for the less
fortunate. While engaged in the health of the
body, Anthony took it upon himself to instruct the
people in the church of St. Vitale about Christian
doctrine. Anthony Mary became acquainted with
Father Battista da Crema who was instrumental
in interesting him in the study for the priesthood.
Father Battista was one of the most passionate
reformers of the Dominican Order and he was
greatly concerned with the beginning of the Order
of Threatens. He was a strong influence in the re-
vival of the religious life in Italy.6 In 1528, at the
age of twenty-six, Anthony Mary was ordained a
priest.7 From the day of his ordination, his priestly
activities took on an incredibly rapid and intensive
pace. Vast crowds, including the clergy, people
of every rank and station in life, flocked to listen
to him and to seek his advice or spiritual guid-
ance. Patients in hospitals and inmates in prisons
looked anticipating upon him as an angel of mercy
and consolation.8
In two years of apostolic and indefatigable work,
Anthony Mary succeeded in restoring the city of
Cremona to its fervent religious life. The grateful
St. Anthony and the Forty Hours
citizens labeled him with the title of “Father of the
Country.” After his death, they erected a column to
his name. 9
Cremona had become too small for the zeal that
was consuming Anthony Mary. He was awaiting
the opportunity to extend his works to the great
Lombard metropolis of Milan. Anthony’s desire
was realized when he was chosen chaplain by the
Countess Ludovica Torelli. Countess Torelli’s life
was typical of the sixteenth century. Her father had
been slain at a dancing party. Although she was
only seventeen, she married Ludovico Stanga who
died the same year. Ludovica remarried Antonio
Martinengo from Brescia. He was brutal. He had
already killed his first wife and was beginning to
show his brutal instincts to his second wife. Fortu-
nately for Ludovica, he was assassinated by a rela-
tive of his first wife the following year. To dispel all
that happened, the Countess lived at first a life of
gaiety, and according to some authors, it bordered
on debauchery. Finally, under the influence of Fa-
ther Battista da Crema, she began to live a life of
charity and penance.10
Milan was then the capital of the Duchy of Lom-
bardy. Although nominally independent, the
duchy was controlled by Charles V, Holy Roman
Emperor and King of Spain. For fifty-three years,
Milan was practically without bishops who were
too busy with wars to attend to their diocesan du-
ties. Nevertheless, the religious life was far from
dead. A center of intense spirituality was the Ora-
tory of Eternal Wisdom. This institution numbered
among its members Pius IV, St. Pius V, and the best
element of the Italian and French aristocracy. It was
from the members of this group that St. Anthony
Mary chose his first two co-operators.11
Although the question arises as to who had the
original idea to establish a religious order, it was St.
21
 Reflections and Meditations
Anthony Mary who became the head of the little
group. The date the Congregation was established
was fixed before September 1530, and it consisted
of only three members.12 After three years, they
presented a formal notice to Pope Clement VII of
their desire to form a new order. Their supplica-
tion was granted with the Papal Breve published
on February 18, 1533.13 The Breve pointed out that
the aim of the new institution was to vivify the
religious spirit among the diocesan priests and to
bring the laity back to normal Christian living.
The original name of the Congregation was simply
Clerics Regular but it had to be changed to dis-
tinguish it from the Theatines. It was decided to
name it the Clerics Regular of St. Paul, the Apostle.
Soon after, the people began to call the Fathers of
the Congregation Barnabite Fathers because the
church conducted by them in the beginning was
St. Barnabas of Milan.
The foundation of the new religious order did
not go unnoticed among the people. The faithful
chronicler of Milan in those days, Burigozzo, not-
ed in his diary that in 1532 the practice of ringing
the bells of the churches on Friday at three in the
afternoon was started in Milan. The exercise was
suggested and promoted by certain men which
were considered to have a great degree of sanctity,
and also women … They have obtained the per-
mission that the Ave Maria be rung for a long time
on Fridays at the hour when Christ died.14
Burigozzo went on to mention some of the morti-
fications and public penances performed by such
“certain men and women.” Thus he clearly identi-
fied for the historians the first Barnabites and the
followers of Countess Torelli. Here the chronicler
was referring to customs still practiced in Italy and
in other European countries of ringing the bell
every Friday at three o’clock in the afternoon in
St. Anthony and the Forty Hours
memory of the passion and death of our Lord. This
custom was revived in 1532 by St. Anthony Mary
Zaccaria.
Of far more importance than the spectacular per-
formances of penance were the numerous conver-
sions which resulted. These aroused reactions both
from the good and the bad. At first a preacher from
the pulpit of the Cathedral of Milan harangued
against the new group of men and women who
according to him, was going to ruin the entire city.
His criticisms were of no avail because as Burigoz-
zo recounted a few days later he had to retreat.15
Two years later in 1534, the Milanese chronicler
wrote again about the Barnabites and the fol-
lowers of the Countess Torelli. Not knowing the
real founder and relying on popular opinion, he
thought that the Countess was at the head of the
institutions.16
The year 1534 was most troublesome for the new
order. On October 4, 1534, Countess Torelli and
her associates were accused before both the Sen-
ate and the Inquisition of dangerous innovations.
These accusations carried great weight and could
have produced disastrous results. The accusations,
however, vanished as the truth became evident. A
year after this incident, St. Anthony Mary received
a new Bull from the Pope. In this, the Barnabites
were loftily praised and were granted extensive
privileges.17 As a result from the incident, Countess
Torelli’s group mitigated the exterior performance
of penance.
As previously related, Countess Torelli began
early to gather a group of young ladies who would
eventually become religious sisters (called Angelic
Sisters of St. Paul) and help the Fathers in the ref-
ormation of convents. They obtained on January
15, 1535 Papal approval.18 The Angelic Sisters of
22
 Reflections and Meditations
St. Paul became the charge of St. Anthony and he
dictated the rules for them. These rules were so
wisely conceived that St. Charles Borromeo based
the reformation of monasteries on them.19
In the meantime, evil forces confronted again the
group of Torelli and Zaccaria. This time the charges
were more serious and were carried to a higher tri-
bunal. They accused the group before the Pope of
reviving the old heresy of the Beghards. This sect
was characterized by excessive mysticism which led
the followers to moral disorders. Despite the great
influence of the enemies upon the Pope, Zaccaria
and Torelli were declared innocent and highly
praised for their work of reform. Indeed, during
the trial itself, Cardinal Ridolfi, Bishop of Vicenza,
called St. Anthony and some of the nuns to his dio-
cese to reform some convents.20 St. Anthony was
a gifted and creative leader as well as a great Saint.
Had he lived longer, the Congregation he founded
could have flourished more rapidly. His complete
dedication to the Congregation and its works and
his unceasing efforts and selflessness all contrib-
uted to his untimely death which occurred in 1539
when only thirty-six years of age.
At his death, St. Anthony left the organization of
the Forty Hours, an order of priests, one of nuns,
and a Congregation of the Married.21 In an age
when Christian perfection was considered an ex-
clusive characteristic of religious communities, St.
Anthony proposed it to married groups. The Con-
gregation of the Married unlike that of modern lay
associations did no aim at social action. Its goal
was personal sanctification.
While there is no doubt that St. Anthony Mary as
the founder of the other institutions above men-
tioned, there exists a heated controversy on the
paternity of the Forty Hours Devotion. The first
problem that presents itself to the historian is the
St. Anthony and the Forty Hours
identification of the year in which the Forty Hours
was started according to the modern way.
Burigozzo gave 1537 as the date.22 It is known
that Burigozzo was a merchant and perhaps not
a bright one. He, however, had in his favor the fact
that he was a contemporary to the events narrated
and that he wrote them down in his chronicle a
few days or few months after he had witnessed
them. According to the principles of historiogra-
phy, his testimony is the best available. Further-
more, he was neither partial nor biased. He gave
the facts with very few comments according to his
good common sense.
Paolo Morigia, Superior General of the Jesuati, a
religious order founded in the fourteenth century
and now extinct, in his work, Historia dell’Atichita
di Milano, mentioned the year 1534 as the starting
of the Forty Hours
Fra Bono, a Cremonese, was the one who intro-
duced in Milan the devotion called the Forty Hours
in 1534. This servant of God thus inspired by di-
vine grace, persuaded Duke Francis II Sforza and
the Ordinary to have the most sacred body of our
Lord Jesus Christ exposed on the altar….23
In this case, Morigia not only gave a different date
but he also attributed the Forty Hours to another
person. The present concern involves the date. The
identification of the founder will be taken up later.
Morigia wrote in the year 1592. He was born in
the year 1525 in Milan.24 During his youth he must
have witnessed the beginning and the subsequent
spreading of the Forty Hours. Morigia in his ac-
count of events witnessed fifty years earlier could
have easily made an error in dates anticipating the
Forty Hours in 1534. The opinion is corroborated
by the fact that in the same year 1534, Duke Fran-
cis II Sforza ordered that the procession of Corpus
23
 Reflections and Meditations
Christi be performed with the greatest solemnity.
The account of this procession has been preserved
by Burigozzo.25 Paolo Morigia in writing about the
glories of his city after so many years might easily
have confused the two things because he did not
mention the procession of Corpus Christi of that
same year. It is impossible to deny the authority of
Burigozzo. In order to save Morigia, some histori-
ans of the Forty Hours presumed that the devotion
took its form gradually. They assert that in 1534
the permission for the Forty Hours was requested,
but it was only in 1537 that its establishment be-
came a reality.26
If this was really the case, no one knows. The fact,
however, remains that the year 1537 is the year in
which the Forty Hours started. Many historians on
the authority of Morigia attributed the founda-
tion of the Forty Hours to Fra Bono in the year
1534. They certainly have no more authority than
Morigia himself. If Morigia’s date of the beginning
of the Forty Hours cannot be relied upon,27 no
matter how many writers quoted him, it still does
not make it authentic.
After one difficulty is solved, the historian of the
Forty Hours is faced with another. The same Morigia
who differed with Burigozzo anticipating the Forty
Hours in 1534 also attributed the paternity of this
devotion to a Fra Bono, a Cremonese,28 against the
“men of such company”,29 of Burigozzo.
Who was this Fra Bono? Morigia described him
thusly:
He was dressed with a long habit of
white linen, a cord girded his loins,
and he wore a brass Crucifix. This
servant of God was of a holy life and
most zealous of the honor of God and
the salvation of souls. He never took
to drink wine after serving God and
God worked many prodigies through
him.30
St. Anthony and the Forty Hours
Although Fra Bono was a holy man, he was very pe-
culiar. With a touch of irony Burigozzo stated: “He
was dressed of sackcloth but had good shoes”.31 Fra
Bono was not an unknown person to Burigozzo.
The latter, however, when he wrote the Forty Hours
did not mention Fra Bono at all but only the “men
of such company.”
After having visited the Holy Land and the Shrines
of Europe, Fra Bono retired to Cremona and led a
hermit’s life. At this time, he came under the influ-
ence of Father Anthony Mary Zaccaria who, while
appreciating his motives, tried to dissuade him and
interest him into an apostolic life. In 1530, Antho-
ny Mary took Fra Bono to Milan as a disciple and
fervent coadjutor. Fra Bono never became a priest
or a Barnabite.32
The Saint was never quite able to subdue perfectly
the independent character of Bono. In a letter of
July 28, 1531, written to a spiritual son in Cremona,
the Saint expressed himself in this manner:
You and I have lost our father Fra Bono;
he escapes me, or detained seems to es-
cape me. Three or four days pass with-
out seeing him, and after I hardly have
a chance to talk to him. He fears that
I might persuade him to come home.
I liked the letter you wrote him but he
needs more pushes.33
In another letter of October 8, 1538, to Father Fer-
rari in Vicenza the Saint wrote:
I would like that everybody know
the goodness of our father Fra Bono
because I know that the prayer of the
Forty Hours and the other institutions
would prosper.
After exhorting Fra Bono to perseverance, the Saint
admonished him to be on his guard against the
temptations of the devil to leave “his brothers.”34
24
 Reflections and Meditations
It is evident that even after many years, Fra Bono
was still in doubt whether to join the Barnabites
or not, and whether to follow his inclination for a
hermitic life, or take the suggestion of his spiritual
director to dedicate himself to an active life.
From the documents cited above, it appears that
Fra Bono was unwilling to dedicate himself to an
active life. It was only at the insistence of Zaccaria
that he gave up his aspirations. St. Anthony used
his services in important affairs especially for the
establishment of the Forty Hours Devotion. This is
exactly the tradition existing among the Barnabite
Fathers. Father Anacleto Secco, a Barnabite, in or-
der to dissipate errors and misconceptions about
the beginnings and the first members of the order,
recorded the Barnabite tradition. In the introduc-
tion to his work, Father Secco stated:
I plan to write only those things that
with great diligence I collected from
most reliable documents and of incor-
ruptible faith that are preserved with
me.35
After attesting solemnly, the following is what he
said about Fra Bono. Talking about the Mission of
St. Anthony Mary at Vicenza Secco wrote:
There too he instituted what he had
already started with happy success at
Cremona and Milan, that is the rite of
the public adoration before the most
Holy Eucharist, exposed with decorum
over the altar among lights, which
prayer is called Forty Hours. He used
to employ for this devotion the works
of a certain Fra Bono, Cremonese, a
man of great piety, before dedicated
to hermitic life, and by him formed to
a life of perfection whom he used to
take with him most of the time.36
St. Anthony and the Forty Hours
Summarizing the different testimonies about Fra
Bono, it is found that Burigozzo attributed the
Forty Hours to the “men of such company,” even
though Fra Bono was not unknown to him. The
tradition among the Barnabites and the Founder of
the Order called Fra Bono a great helper of St. An-
thony especially in spreading the devotions of the
Forty Hours. In a later work of Morigia, Fra Bono
is called a “vigorous worker of Zaccaria.”37 In order
to reconcile these statements, it must be admitted
that Fra Bono was one of those that Burigozzo
called “men of such company.” These “men” to
which Burigozzo insistently attributed the Forty
Hours have been identified by all historians as the
first Barnabites and their Founder.38 Some of the
Barnabite historians said that since Fra Bono was
a layman, many doors were open to him, but the
one for the Barnabites remained closed. The reader
must remember that in the years 1534 and 1537,
the Barnabite Fathers were on trial by the Inquisi-
tion and suspected of heresy. St. Anthony Mary
used Fra Bono especially in adorning the altars
and preparing the churches for the Forty Hours in
which he displayed special talents.39
Until more specific proofs are found, the year
1537 is to be retained as the year in which the
Forty Hours started. This argument is accepted by a
special confirmation from a Papal document. Pope
Pius XI when still Librarian at the Biblioteca Am-
brosiana in Milan found a Breve of Paul III dated
August 29, 1537, granting a special indulgence
for the faithful of Milan who would take part in
the devotion of the Forty Hours. The indulgence
was granted for one year but it was repeated in
the following years.40 It was at this time that the
Forty-Hours obtained the ecclesiastical recognition
from the supreme authority of the Church. It will
be impossible to find a more authentic proof to
substantiate these facts.
25
 Reflections and Meditations St. Anthony and the Forty Hours

In conclusion concerning what has been said about Endnotes:

Angelo De Santi, S.J., LʼOrazione delle Quantore e i Tempi di Calamita e di
the life and works of St. Anthony Mary Zaccaria, (Roma:Civiltá Cattolica,
this author would like to mention other facts con- 1919), p. 42.
2
Albert Dubois, C.R.S.P., Les Barnabites Clercs Reguliers di Saint-Paul (Paris:
cerning the Eucharistic piety of the Founder of his Letouzey et Ane, 1924), p. 6.
order. It is a known fact that the Orders of Clerics 3
Orazio M. Premoli, C.R.S.P., Storia dei Barnabiti (Roma:Desclee and Co.,
Regular founded throughout the sixteenth century 1913), Vol. I, p. 3.
4
Dubois, op. cit., p. 7.
were responsible for the reestablishment of the 5
Giuseppe Boffito, C.R.S.P., Biblioteca Barnabitica (Firenze:Leo S. Olschki,
practice of frequent communion. Among these or- 1937), Vol. IV, p. 209.
6
Dubois, op. cit., p. 7.
ders, the Congregation of Zaccaria held the second 7
Boffito, op. cit., p. 209.
place in the order of time. It was St. Anthony Mary 8
Mary Bernadette Centanni, “St. Anthony Mary Zaccaria Founder of the
Barnabite Order” (Buffalo, New York: Barnabite Fathersʼ Library, 1958),
who was first to introduce the practice of frequent pp.9-10. (Manuscript)
Communion in Cremona, Milan, and Vicenza. In 9
Boffito, op. cit., p. 214
10
Dubois, op. cit.., p. 9.
the Constitutions that he dictated for the Angelic 11
Premoli, op. cit., p. 407-415.
Sisters of St. Paul, he required that Communion 12
Premoli, op. cit., p. 13.
13
Premoli, op. cit., p. 416.
be “most frequent, almost daily and if every nun 14
Gianmarco Burigozzo, “Cronica Milanese di Gianmarco Burigozzo Merzaro
could not, at least the greatest part of the Commu- dal 1500 al 1544” in Archivio Storico Italiano, Vol. III, p. 509.
nity should.41 The Constitutions of the Barnabites
15
Burigozzo, op. cit., p. 510.
16
Burigozzo, op. cit., p. 522.
which, though written after the death of the Saint, 17
Premoli, op. cit., p. 28.
faithfully reflect the spirit of the Founder, mitigat- 18
Premoli, op. cit., p. 31.
19 Dubois, op. cit., p. 13.
ing it somewhat prescribed for the priests the daily 20
Francesco T. Moltedo, Vita di St. Antonio M. Zaccaria: Fondatore dei Barnabiti
celebration of the Mass, and for the non-priests, e delle Angeliche (Firenze:Tipografia A. Ricci, 1897), p. 410.
21
Dubois, op. cit., p. 15.
frequent Communion. As for confession, the 22
Burigozzo, op. cit., p. 537.
priests were required to confess their sins three or 23
Paolo Morigia, Historia dellʼAntichitá di Milano (Venezia:Coleti, 1592), Vol.
II, p. 344.
at least two times a week, and the non-priests who 24
Premoli, op. cit., p. 457.
were members of the Order were required to con- 25
Burigozzo, op. cit., p. 523.
26
Giuseppe Card. Graniello, LʼOrazione delle XL Ore e il B. Antonio Maria
fess every time they intended to receive Commu- Zaccaria (Roma:Typografia Vaticana, 1895), p. XV.
nion.42 It was not only the frequency of Commu- 27
Achilles Ratti, Contributione alla Storia Eucaristica di Milano (Milano: Sergio
Ghezzi, 1895), p. 73.
nion which the Saint advocated, but also stressed 28
Morigia, op. cit., p. 344.
the fervor in those who received. His biographers 29
Burigozzo, op. cit., p. 537.
related that each time he distributed the most Holy
30
Morigia , op. cit., p. 343.
31
Burigozzo, op. cit., p. 522.
Eucharist, he used to precede it by a short fervorino 32
Domenico Bergamaschi, Vita di Fra Bono Eremite Istitutore delle SS.
(short exotation) to animate the faithful as they Quarantore (Monza:Tipografia Editrice Artigianelli, 1908), pp.10-21.
33
Anthony M. Zaccaria, St. Le Lettere
approached the Eucharistic Table.43 34
Zaccaria, op. cit., p. 80.
35
Anacleto Secco, CRSP, De Clericorum Regularium S. Pauli Congregatione et
Parentibus Synopsis
It is understandable how much such a soul, so in- (Milano:Tipografia Francesco Vigono, 1682), p. 3.
flamed with the love of God, could find a totally 36
Secco, op. cit., p. 158.
37
Bergamaschi, op. cit., p.12.
new way of reminding the Christian people of the 38
De Santi, op. cit., p.42.
sublimity of the love of their God who desired to 39
Bergamaschi, op. cit., p.12.
40
Ratti, op. cit., p. 32-33.
remain close to them in the Sacrament of the Altar. 41
Giuseppe Miniero, CRSP, Il Culto al SS. Sacramento Promosso dal Beato
Antonio M. Zaccaria (Napoli:Tipografia Accademia Reale 1892), p. 7.
42
Miniero, op. cit., p. 7.
43
Ibid., p. 7.

26
 Reflections and Meditations Our Spiritual Umbilical Cord

Our Spiritual Umbilical

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?

Being a daughter of St. Anthony Mary Zaccaria

entails a great responsibility of continuing what
he started, of passing on the same zeal for the Eu-
charist to others, of living the mystery myself in my
own life.

The Lord does make Himself present in many

ways. And the Eucharist is just one of these marvel-
ous ways of God “being with us.” I too am called
to make Him alive and present in me and through
me.

In this article, however, I shall not talk about

myself nor of my own experience. I felt it more

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)

The Eucharistic Lord had been for Mother Giovan-

na a Companion until death. It is said that before
the time she died, she asked one sister to meditate
with her. And the meditation was “on the Eucha-
rist.”

There is much I could share with you about the

Venerable, but I shall leave this short biography to
give you other significant details about her and her
life.

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
In 1894, she entered the convent of the Angelic Sis-
ters of St. Paul located in Crema, Italy. After a year,
she received her habit, and on June 22, 1896, she
consecrated herself to God with solemn vows. Her life
of prayer and dedication and her uncommon virtues,
made her capable of high tasks since her first years of
religious life. She was Mistress of Novices and Superior
of different convents. The most important task was that
of being able to bring back her congregation to active
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
cloister. Elected Superior General of the congregation,
she gave herself more for the community as well as for
the people around her. Special care was given to the
education of the workmen’s children, the orphans, and
the abandoned children of World War I.
In 1932, she felt necessary to leave her office to one
of the Sisters to prepare herself for her encounter with
her spouse. On January 26, 1935, after a short illness,
she died peacefully, giving edification to all who were
present at her bedside. Very soon the people who were
fortunate enough to have known her, and convinced of
Awesome Wonder
her sanctity, started to entreat her, to obtain by her in-
tercession favors from God.
Because of the many favors attributed to her, the An-
gelic Sisters of St. Paul obtained permission to remove
her body from the cemetery to the church near their
convent, and to start the procedures for her canoniza-
tion, hoping that with the prayers of the faithful people
she will soon be proclaimed a Saint.
On a last note, St. Anthony understood that only
in the Eucharist could we find God’s joy that last
through time. He advocated adoration and fre-
quent Communion so that they may become a
perpetual and permanent act of our longing for
God who is ever-present in the Eucharist.
Let’s receive the Lord continually at Holy Com-
munion. Let’s adore him in the Blessed Sacrament.
Our life shall have meaning, and we shall truly be
filled with awesome wonder for the marvels the
Lord would work for us, in us, and through us.
30
Reflections and Meditations SAMZ Rhyme

31
 Reflections and Meditations
Love alone is worth everything;
any other virtue without love is
worth nothing.
St. Anthony Zaccaria, Sermon IV
G
od is mystery. God is love. The Creator
of the universe dwells in an inaccessible light so
bright that it can blind the probing eye and elude
the questioning mind. And the same awesome God
has taken on a human face, a persona, a name, in
Christ Jesus, the Son, the WORD who providen-
tially bridges human activity with a transcendent
purpose.
O limitless mercy! O infinite love!
God humbled Himself so much
in order that man might love Him
back, and through this love be saved.
(Anthony M. Zaccaria, Sermon IV)
The basic theme of the Bible as a heilsgeschicte,
a sacred story—to which any speculations
about chance or design are secondary—is
love. Moreover, in the person and work of
Jesus Christ, love is the gift of a God whose
love is both self-defining and uncondi-
tional. As sacred scripture, the Bible
prophetically observes that the many
aspects of God’s love are often pre-
saged and oriented to a critical mo-
ment in Christ—a life lived, a life
lost, a life left behind resonat-
ing in the acclaim: Christ has
died, Christ is risen, Christ
will come again. And
so, in the circumstan-
tial course of human
events, there is a land
of the living and a
Bridge mental sign of God’s
Is Love
land of the dead,
by Fr. Richard Delzingaro, CRSP
And the Bridge Is Love
and the bridge is love, the only survival, the only
meaning.*
Consequently, in God’s sacred plan for humanity,
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,
the co-eternal Son of God who is not confined to
or circumscribed by history. Thus, if history is a
remembered account of the past, then it is also rea-
sonable to assume that the prophetic presence of
God’s plan, revealed in scripture, is both a remem-
brance of the things past and an approximation of
the future linked by the revelation of God’s love in
Christ.
Celebrating the Eucharist is the historical continu-
um that sacramentally propels the Incarnation as
the central mystery of our faith: “In the beginning
was the Word…and the Word became flesh” (Jn 1:
1,14a). Thus, by faith, the shadow of the Cross is
cast over both the Christmas crib and the empty
tomb—and the Eucharist remembers with
faith, with hope, and with love that God in-
vites into a love relationship with a holy and
incomprehensible mystery. In the Eucharist
God does not hide in order for us to search
for his real presence but rather reveals
himself in Christ who is God’s personal
communicating WORD of self-defining
love—the bridge that links salvation
history to the ultimate reality that
transcends human understanding.
And For our Founder, Anthony
Zaccaria, saying Mass in
the 16th century Italy was a
temporal, religious act
of faith and a sacra-
gracious love. As
the source and the
32
 Refl
Reflections
ections and
and Meditations
Meditations And the Bridge Is Love

summit of his faith, for Anthony Zaccaria celebrat-
ing the holy sacrifice of the Mass, the Eucharist, was
a lifting up of the crucified Jesus and the adoration
of the risen Christ—as well as a tapping into God’s
ongoing saving and liberating love. Furthermore,
for Anthony Zaccaria saying Mass was, indeed, a
Eucharist, a thanksgiving, celebrating that hope is
as ongoing with—fulfillment, a hope for life as a
bridge of love—an ultimate liberation from death,
sin, and despair, a hope for union with God, and a
hope that has the potential to strengthen the com-
munity of faith.
For Anthony Zaccaria, the Eucharist was the su-
preme gift of God, offered up as bread and wine,
reaching out—always ready, always accepting,
always affirming. For Anthony Zaccaria, the Eu-
charist touched the wounded soul to wholeness
and healing. Being lifted up with Christ in the
Eucharist, Anthony Zaccaria was and continues to
be an instrument of God’s love—hearing alleluia’s
through life’s obscenities, seeing rainbows in life’s
darkness, revealing hope in life’s moral paralysis.
Today, the Zaccarian vision still believes the Eu-
charist to be a gracious heavenly gift, received and
shared by faith in God who loves, a Christ who
saves and a Holy Spirit who encourages. Even now,
the Eucharist signifies the bridge in life’s journey
that does not fail—the bridge of God’s love—our
only survival, our only meaning, and our only
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

“My Aunt Fran asked me how I My First Holy Ki

felt. I said, “This is the best day ds P
of my life.” Communion age
Peter Gambino—age 10 Memory
“My favorite First Holy
Communion memory is the
moment I received Jesus.”
Elizabeth Gambino—age 12

“I adore Jesus.”
Matthew Gambino
age 6

34
 Outstanding Barnabites Saint Alexander Sauli, Bishop

Saint Alexander

S AINT ALEXANDER SAULI

Translated by Fr. Frank Papa, CRSP

was born in Milan in 1534 into a noble family from Genoa. He

entered the Barnabite Congregation at a very young age, after
Sauli, Bishop

showing great courage and humility by carrying a large cross

through the streets of Milan. After his consecration to God, he was
ordained a priest at the age of twenty two. He finished his theology
at the University of Pavia, where he became a Professor. Father
Sauli was elected Superior General of the Congregation at the age
of thirty three, and was appointed Bishop of Aleria (Corsica) three
years later. His episcopal ministry lasted for twenty two years.

As a shepherd of souls, he dedicated himself almost single-hand-

edly to the religious renewal of clergy and laity in a large and dif-
ficult region, through preaching, catechesis, synods and pastoral
visits. He placated vendettas and hatreds. He eradicated abuses
and superstitions. But his greatest accomplishment was with his
favorites: the poor and the sick. He took care of them, and allevi-
ated their pain. Because of his heroic charity, especially during the
time of famine and pestilence, he was called “The Guardian Angel
and Apostle of Corsica.”

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.

The beginnings of Sainthood

In 1551, at the age of seventeen, Alexander Sauli
became a page of the court of Emperor Charles V.
His parents were Tommasina Spinola and Domi-
nic Sauli, Marquis of Pozzuolo in the territory of
Tortona and the right hand of Francis II Sforza.
Dominic Sauli was esteemed by Emperor Charles
V, who was then president of the High Court of
Milan. Both of his parents were from ancient and
noble families of Genoa. This social status offered
Alexander a great opportunity for a prestigious and
brilliant career. Instead, he knocked at the door of
St. Barnabas and asked to be admitted to the Con-
gregation of the Barnabites.
Before making his request, Alexander had already
become familiar with St. Barnabas, and with the
Fathers, whose life and customs he had studied in
the previous months. He did not agree with all their
observances, like kneeling in front of the Superior,
or praying continuously, or doing menial work in
the house. But he understood that the Fathers were
very serious in their religious convictions.

35
 Outstanding Barnabites
We can envision how Alexander in his youth
boldly faced the assembly of demanding
Barnabite Fathers who examined his qualifications
and motivations for such a request. It is necessary
to note that at this time the Congregation was ex-
periencing the precariousness of first beginnings,
extreme poverty, and harsh trials. And it had been
a victim of ostracism from the Venetian Republic
only two months before.
Alexander was surrounded by the whole commu-
nity, about twenty religious. The Fathers were nei-
ther easy nor condescending with those applying
to enter the Congregation. John Peter Besozzi, who
was a member of the Married of St. Paul, also asked
to become a Barnabite (his wife had been admit-
ted among the Angelics). To prove his seriousness
about his decision, he was sent, dressed in velvet,
and with a rope on his neck, to beg among beggars,
blind, and maimed, at the door of the church of St.
Ambrose on the feast day of the patron saint. With
Alexander, they were much more cautious. They
wanted to make sure that his commitment was
sincere and true.
The question pressed on: did he ever doubt or per-
haps hesitate to face the austerity of religious life?
Alexander did not lose his patience. He showed a
maturity superior to his age. He was already one
persecuted for the sake of Christ Crucified. Obvi-
ously, the Cross had been a current theme of the
homilies in St. Barnabas.
He was not scared about poverty. Obedience al-
ready seemed to be a top priority in his mind.
He was ready to sacrifice his desire to study, to re-
nounce prolonged prayers so suiting to his feelings,
indeed, to renounce all for a more austere way of
life, because for him there was no greater penance
than the renunciation of his own will.
He was not scared to sweep the floor, wash the
dishes, or tend the garden, or do any menial tasks.
He was ready to do all. But the Fathers still faced
some perplexities. Alexander was too young, and
Saint Alexander Sauli, Bishop
they did not know him so well. He was
good with words, but what about his life?
And what if this noble heir only wishes to become
a Bishop?
Here is the description of the interrogation made
by the Barnabite Fathers to St. Alexander Sauli as
reported in the Acts of the Barnabite Community
in Milan.
April 22, 1551
As the Chapter assembled, Alexander explained
the feeling he had to be called by Christ Crucified
to follow Him as a member of a Religious Family.
Since he had a burning desire to follow this call
and to serve Christ in the best way possible, he ar-
dently asked to be accepted in the Congregation.
He thought it was the best Congregation that suited
his aspiration, and would allow him to make more
progress in the spirtual life than in any other.
Question: What motivated you to choose this Con-
gregation?
Answer: It’s my desire to be in a Congregation
where I could honor Jesus Christ in a more perfect
way.
Question: How long have you been thinking to en-
ter the Congregation?
Answer: For about a year now.
36
 Outstanding Barnabites
Question: Do you see any problem that might dis-
suade you from taking this step?
Answer: I just feel uneasy about the idea of getting
up early in the morning for prayers.
Question: Have you thought about the fact that this
Congregation could not rely on any income suf-
ficient to live on? That once Lady Julia Sfondrati,
our benefactor, is gone, we would be reduced to
poverty?
Answer: I have not given importance to it. Poverty
does not scare me at all.
Question: What is your aim in joining the Congre-
gation?
Answer: Obedience. I want to entrust myself com-
pletely in the hands of obedience and never relax
in the comfort of the body and the spirit.
Question: Have you prayed to Jesus Christ to en-
lighten you about which Religious Family to
choose?
Answer: I have prayed at length to God to show
me which Congregation to choose. At first, I got
more interested in the rules of St. Benedict and the
Carthusians, since I like solitude, but my tendency
to feel lonely makes me doubt if these models of
life would suit me. Now, these few days, I feel more
and more interested in your Congregation.
Question: Have you prayed to the Lord about your
specific choice of Congregation, about which Reli-
gious Family to choose?
Answer: Yes. Actually, for some time, I have been
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
will, a form of penance I consider to be more noble
and excellent than any other exterior penances.
Question: Did you ever find yourself in a situation
where someone had inflamed you with the love for
Christ Crucified?
Saint Alexander Sauli, Bishop
Answer: No.
Question: What will you do if your father will not
allow you to enter this Congregation?
Answer: If my father will not consent to my de-
sire, I will go to another Congregation that is not
known to him.
(...)
Question: You’ve noticed that the younger members
are the ones doing the menial tasks in the house.
Are you afraid to do these kind of tasks?
Answer: I doubt I would be spared from doing
menial tasks, but I am willing to do anything that
obedience may demand.
Question: Have you ever doubted about your con-
stancy and perseverance in the religious life?
Answer: I admit that sometimes I doubted about it,
but I have overcome this temptation.
The Fathers told Alexander to consider other
Religious Families, such as the Dominicans, the
Franciscans, and the Capuchins, who are rich with
members with outstanding holiness and wisdom.
They told him further that it is better for him to
be in these big Congregations than to be in such a
poor Congregation as theirs.
One question was raised among the Fathers: Is this
Mr. Alexander dreaming of becoming a Bishop?
They did not have enough knowledge about his
previous life. If he was handling himself well in
words, he should be verified by his actions.
April 24, 1551
Again, the whole community gathered together.
They listened to Alexander who was showing a
great desire to be admitted in the Congregation.
37
 Outstanding Barnabites
Question: What is it that you do not like about the
life of this community?
Answer: Kneeling in front the father Superior is
just something strange to me.
Question: What do you like to do? What is your
greatest natural inclination?
Answer: I like to study, there’s no doubt about it.
I want to become a great scholar, but I feel that in
this I am only moved by pride more than anything
else.
Question: Are you afraid of not being able to perse-
vere in your choice of religious life?
Answer: If the grace of being accepted in this Con-
gregation would be granted to me, I would never
separate myself from her. I love Christ, and every-
thing in this world is already a waste to me.
Question: Will you be happy to be far away from
your father and the other members of your house-
hold?
Answer: Yes. Most of the time, actually, I withdraw
myself from them. I go to the country villa or to
other solitary places just to be far away from them.
Question: How come?
Answer: I have a character different from my father
and my relatives. Besides, I find it difficult to pray
at home. I try to avoid anything that might be a
detriment to my spiritual program.
Fr. Superior, Marta, intervened.
Question: Have you reflected well that you who
were used to be given honors at home have to
obey a Master who is of a social status inferior
to yours? How will you act? Will you be humble?
Will you obey your Master? Will you be willing to
break your own will? Did you ponder it well that
you who were used to be served, will now have to
serve others?
Saint Alexander Sauli, Bishop
Fr. Paul Melso insisted that Alexander was only
motivated by cowardliness. That to Alexander en-
tering the religious life was more of an expedient,
since he felt unable to continue his studies. If this
was the case, Alexander should hurry in rectifying
his intention. Fr. Melso also doubted that Alexan-
der’s request was anything but an escape from the
responsibilities of life.
Question: Which virtues are dearest to you?
Answer: It’s humility and chastity.
Question:How do you think will you be able to
obtain these virtues?
Answer: By enduring insults. By not giving so much
thought when I’m considered of little account. I’m
determined to accept any trial. If I suffer, I will say
to myself: “This is what I am looking for, this is
what I desire.”
Question: What made you fell in love with these
virtues? Did you read them from books?
Answer: These two virtues were the virtues that
made the Most Holy Virgin immensely pleasing to
the Divine Majesty.
Question: What do you think will help you observe
better the discipline of the Congregation?
Answer: Rising early for Matins [Morning Prayers],
or prostrating myself during meditation, limiting
myself to reading books that obedience will allow,
and doing the manual work willingly, these I be-
lieve will help me observe better the discipline that
will be imposed on me.
He was warned that in the Congregation they
aimed at the renunciation of the will and the mor-
tification of certain intellectual fancies. Therefore,
he should think it over if he was ready to accept
what he was told.
38
 Outstanding Barnabites Saint Alexander Sauli, Bishop

Alexander added that sometimes during prayer he felt uneasy.

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].

May 15, 1551

… finally the proposal was made to accept Alexander in the Congregation and to give him the habit.
The conclusion was: eleven Fathers voted to accept him only on trial, four wanted to give him the habit,
three to try him while staying at his own house, and one had the opinion that he was made for them.

May 16, 1551

Mr. Alexander was admitted to the chapter. He repeated his request to be accepted among the Barnabites.
Further questions were asked. Then Alexander was dismissed from the chapter. The Fathers now met to
consider their opinions about him. Finally after so much consideration, it was decided, almost unani-
mously, that Alexander be admitted to the Congregation. But first, he had to talk to his father. However,
Alexander was not yet ready to do this.

May 17, 1551, Pentecost

Having called the chapter together, it was decided that Mr. Alexander, son of Mr. Dominic Sauli, and Mr.
Jerome Pisoni from Venice be accepted to the Congregation. However, both of them have to be tried to
see their suitability.

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.

Alexander was received as a postulant.

by Wernika Ratajska

39
 Outstanding Barnabites
P Translated by Fr. Frank Papa, CRSP
oetic moments of history and invisible
reality of St. Alexander taken from the
Apostolic Process
Rain
“Months had passed without a drop of rain. Fear-
ing for the harvest, the people of Cervicone begged
Bishop Sauli to have a procession to obtain rain.
After three days of fast, the procession took place
from the Cathedral to the church of St. Francis,
where the Bishop started the singing of the Lita-
nies, and other songs, until the blue sky started to
get cloudy. At that moment he started to cry, ‘Mer-
cy!’ and the whole people joined in. After the third
cry, the rain poured down. There was so much wa-
ter that the people had to stay in church for three
hours to wait for the rain to stop.”
(Friar Sisto Negroni, p.43)
Maimed Healed
“Bartholomew of Cervicone, the treasurer of the
Confraternity of the Holy Cross, stole a certain
amount of money that belonged to the Confra-
ternity. One day, he had an accident. He fell while
going fishing. This left him crippled. Bishop Sauli
met him one day and told him, ‘Oh, Bartholomew,
you will never be healed unless you pay back your
debt.’ Bartholomew, wishing to be healed, sold a
piece of his chestnut wood and paid what he owed.
After that, he went to confession, received commu-
nion, and asked the blessing of the Bishop. From
that day on, he showed constant improvement un-
til he was perfectly healed. I have been a personal
eyewitness of these events.” (James Alfonsi, p. I08)
The Little Flowers of St. Alexander Sauli
The Little Flowers of
Half Bath
St. Alexander Sauli
“I went once with Bishop Sauli by carriage to St.
Mary in Pertica, toward Milan. We had to cross an
irrigation canal called Carona. I told the coachman
to go more north since the water was too deep.
However, he rushed carelessly that we went right
into the water. The Bishop got wet to his knees.
I was quick enough to raise my feet, so I got wet
only to my ankles. I got mad at the coachman and
scolded him. The Bishop smiled. He tried to calm
me down, telling me to take things as part of the
joys of life. He did so even though he was more wet
than I was.” (Severino Bellingeri, p. 111)
The Best Job
“While still a cleric, I went to Pavia for the admis-
sion exam to the Holy Orders. Monsignor Sauli
asked me, ‘Why have you come to Pavia?’ I an-
swered, ‘To follow holy obedience.’ And he said,
‘Blessed are you, because your job is better than
mine, which is to be a Bishop.’”
(Fr. Giannambrogio Mazenta, p. 121)
Calming of a Storm
“At the end of our visit to Gregory XIII, Monsignor
Sauli, Fr. Ambrose Ruottoli, Fr. Lawrenceda Corte,
Fr. Cesare Fei and I left to go back to Corsica. We
embarked the boat at the port of Ripa on the Tiber
and sailed on.When we reached the island of Elba,
a violent storm broke out. We all thought we would
die at that time. Fr. Cesare Fei began to cry, ‘We are
going to drown!’ Monsignor answered, ‘Now, we
are going to die!’ Fr.Cesare replied, ‘Yes, but not
like this!’ Monsignor Sauli then raised his eyes to
heaven and prayed. And then he made the sign
of the cross on the sea. Right away, the wind died
down. We sailed on peacefully until we arrived in
Bastia.” (Peter Negri, p. 61-62)
40
 Outstanding Barnabites The Little Flowers of St. Alexander Sauli

Beneficent Hurricane Ecstasy

“Twenty-two Turkish galleys were heading toward “One day during the Holy Week in Pavia, the Can-
Campoloro after destroying Sartone and Mon- on Fabio Bottigella accompanied Bishop Sauli to
ticello. The people started to run in panic. They the reposition chapel. There the Bishop immersed
brought a horse to Bishop Sauli so that he could himself in prayer. Three hours had passed, and he
run away. Instead, he refused and asked them all to was still in prayer, totally unaware of the time. It
stay calm because the Turks were not going to land. was almost the time for the ceremony, but he did
They all prayed. All of a sudden, a hurricane came. not move. The Cathedral was already full with
The strong wind kept the galleys from coming close people. Three times the Canon pulled his cape,
to the shore. And so the galleys left without doing but the Bishop did not move a bit. So he shouted
any damage to the place.” (Palmerino Valle, p.113) to his ear, ‘Bishop, it is late, the people are wait-
ing.’ Almost like coming back from another world,
Parish Priest Bishop Sauli said, ‘Is it a lot that we have been
“Three farmers from Pavia who tended some land here?’” (Thomas Giorgi, p. 74)
of their church came to complain about their par-
ish priest concerning the interest rates. Monsignor
Sauli welcomed them warmly, but then admon-
ished them for not acting well with their own
parish priest. The farmers finally admitted that
they had acted wrongly. They then withdrew their
complaints. Afterwards, the Bishop called the par-
ish priest, reprimanded him, and warned him not
to cause anymore problems to anyone.”
(Baldassarre Landini, p. 107)

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)

41
 Outstanding Barnabites
Justice and Bounty
“Bishop Sauli was so strict that in no way he
would allow accepting any gifts. He used to say
to his officials, ‘Keep the scale balanced, that is,
administer with equal justice to all.’ He also used
to say that he preferred to be punished by God
for too much mercy, than be punished by Him
for too much justice.” (Thomas Giorgi, p. 107)
Bloody Feet
In 1576, while residing in Angaiola, the Jubilee
Year of Christianity was proclaimed. For the
opening, Bishop Sauli ordered a penitential
procession from the church of St. George to the
country church of St. Cyprian. He participated in
the procession, walking with bare feet, wearing a
sack cloth and a cord on his neck, and carrying
a large crucifix. On his sides were two Capuchin
Friars. Peter Negri, who was present, testified at
the Apostolic Process that, ‘Since he was delicate
and not used to walking with bare feet on those
stony roads, he showed signs of great pain from
his tense face.’ And Thomas Giorgi, ‘Once back in
church, his feet was drained with blood. I helped
the Capuchin Friars to dry his feet.’”
(Thomas Giorgi, p. 42)
The Little Flowers of St. Alexander Sauli
Penance
“I was at the service of Bishop Sauli in Campoloro.
One morning, I thought of visiting my parents in
Venaco. I went to the Bishop to ask his permission.
I knew that he was already up at that time, so I
opened the door of his room. To my astonishment
I saw him with his back bare, full of blood. He was
disciplining himself. Hearing the door opened, he
turned around. He did not see me because I quick-
ly withdrew myself. After awhile the Bishop came
out from his room. With tenderness he asked me,
‘Anselmo, what did you want?’ So I told him about
my desire to visit my parents. Right away, he gave
me his permission.” (Anselmo Carlotti, p. 126)
Angelic Songs
“One evening in Bastia, Albert, Francis, and I were
in chapel with the Bishop for the examination of
conscience. All of a sudden, we heard melodious
and sweet angelic songs coming from the Bishop.
But his lips were not moving. We then realized that
he was in ecstasy, and what we heard were truly
angelic songs. After about half an hour, when he
came out of the ecstacy, we asked him, ‘Bishop,
where have you been? Did you speak with the
angels?’ Not happy to have been discovered, he
asked,’What?’, and went to his room. He was al-
most indignant with us for having talked about it.
The singing was indeed gentle, sweet, and soft. I
would have never left had it continued.”
(Jacopo Odoardi, p. 76)
42
 The Oblates of Saint Paul
ST. JAMES PARISH
231 Morden Road Oakville, Ontario L6K 2S2, Canada • Phone (905) 845-3603
Who are the Oblates?
During the Catholic Reform of the early 1500’s, there ex-
isted in Milan the Oratory of Eternal Wisdom. One of its
spiritual guiding forces was St. Anthony Mary Zaccaria.
H
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.
Paul fell to the wayside. Since Vatican II there has been a
rebirth of various lay spiritual movements. In the 1990’s
this third group has been reborn as the Oblates (Laity) of
St. Paul.
For many centuries the term “OBLATE” has been defined
as “one offered to God.” Thus the oblate has been one
linked in some way to a religious institute or as a member
of a religious institute. In recent times lay men and wom-
en have been seeking to express their faith with regard to
the first definition of the Barnabites and the Angelics.
In the North American Province of the Barnabite Fathers,
the Oblates of St. Paul began on March 5, 2000 with their
first meeting at St. James Parish in Oakville, Ontario.
The Oblates meet monthly with an open sharing of ideas
on topics connected with St. Anthony Mary, the Barnabite
Fathers, or St. Paul. These members of the laity (single or
married) wish to grow spiritually within the Zaccarian
family.
Each Oblate community (cenacle) has a Barnabite as its
spiritual director to guide all in their spiritual journey
with and through the Barnabites. The Oblates also are
involved in some form of Barnabite ministry connected
with a Barnabite community.
Love for the Eucharisrt …
• E-mail St. James Parish • www.stjamesparish.ca
Love for the Eucharist is
Fundamental in the Life of the
Oblates of St. Paul
by Rosaire Johnson, OSP
oly Eucharist, Sacred Scripture and Jesus
Crucified! What more powerful images of our
Crucifi
Catholic faith are there? It was for love of these
that men and women followed St. Anthony Mary
Zaccaria (1502–1539) in pledging their lives in ser-
vice to God and to their neighbor, in imitation of
Christ, in imitation of St. Paul.
Five hundred years later, men and women still
follow St. Anthony Mary, out of love for the Holy
Eucharist and Jesus Crucified, as Barnabite Fathers,
Angelic Sisters, or Oblates of St. Paul. On Novem-
ber 17, 2002, the feast of Our Lady, Mother of Di-
vine Providence, patroness of the Zaccarian spiri-
tual family, eight men and women pledged their
lives as Oblates of St. Paul at the 5:00 p.m. Mass
at St. James the Greater Church, Oakville, Ontario,
Canada. Their promises that day marked not an
end, but rather a continuation of the new chapter,
in the long history, of the Zaccarian spiritual tradi-
tion, that was begun three years earlier.
Inspired by the Laity of St. Paul movement, newl-
flourishing in Europe and South America, Fr. Mi-
chael Mancusi, CRSP, a Barnabite priest assigned to
43
 The Oblates of Saint Paul Love for the Eucharisrt …

St. James Parish, in Oakville, spearheaded the drive
to bring the same movement to the Barnabite Fa-
thers’ North American Province. The Rule of Life of
the Oblates of St. Paul was drawn up and approved
by the Barnabite Fathers on an experimental basis.
Several couples from St. James were invited, in
early 2000, to participate in this new undertaking
and began a course of study similarly outlined by
the Oblates of St. Paul in other countries. The use
of the title, Oblate, was chosen instead of Laity be-
cause of the deeper spiritual commitment that the
couples would be invited to take upon completion
of the initial period of study. That commitment
was demonstrated by the taking of promises on
November 17, 2002.
the sacrifice of your body, tamed for God’s love, the
sacrifice of your spirit, in union with God, above
all, the Sacrifice of sacrifices, the Most Holy Eucha-
rist. No wonder man has lost his fervor and turned
into a beast. It is because he does not receive this
Sacrament. This is the principal sign of your return
to God: the reception of this food. Go to it, my
dearest, go to it. Nothing can lead you closer to
holiness because therein lies the Holy of Holies”.
(St. Anthony M. Zaccaria, Sermon III)
As such, the Oblates have dedicated themselves
this year to promoting more intensely what the

Bonding together for love of the Lord, these eight

North American pioneers, together with the
Barnabite Fathers who shepherd their flock, spent
three years studing the life and writings of St. An-
thony Mary, the Letters of St. Paul the Apostle, and
the Rule of Life of the Oblates of St. Paul. Now
bonded by an even deeper love for the Eucharist,
and having promised to live the evangelical life-
style of obedience, poverty, and chastity, the Ob-
lates continue to seek after spiritual perfection in
two very important ways. The first is through their
commitment to continuous study of the writings of
St. Paul and St. Anthony Mary and their relevance
to living the Rule. The Oblates meet regularly each
month for prayer and studies. Their hope is for a
deeper spiritual life to sustain them as they move
from studying the Word of God to living it more
intensely.
Secondly, it is this living more intensely the Word
of God that draws them ever closer to the Holy Eu-
charist. They know that the apostolic work they do
in their private lives, as well as the work they do as
Oblates, can only be sustained through prayer and
the reception of the Sacraments.

“You will be converted to God by offering to Him

44
 The Oblates of Saint Paul Love for the Eucharisrt …

Barnabite Fathers continue to exhort their parish-

ioners to the very ideals upon which St. Anthony
Mary founded his orders: love of the Holy Eucha-
rist, the Sacred Scriptures and Christ Crucified.

Under the direction of their new Spiritual Director,

Fr. Frank Ruzza, CRSP, one of the ways the Oblates
hope to realize is by actively recruiting parishio-
ners to spend more time in Eucharistic Adoration.
The goal is to move the parish from the practice of
Adoration once a week (Fridays) to eventual Per-
petual Adoration; lofty goal, but the Oblates have
committed themselves, through prayer and work,
towards seeking this end. Charitable patien ce,
time, and with and through God’s grace, the Ob-
lates truly hope for this to become reality. (...)

Fr. Michael Mancusi, CRSP once wrote in a dis-

course on his Holy Founder’s writings, “Anthony
called his followers to fidelity as children of Paul.
‘Such a leader should not be served by faint-
hearted troops, nor should such a parent find his
children unworthy of him.’ (SAMZ, Sermon VII).”
The Oblates, through the early days, have prayed
and worked hard to be worthy sons and daughters
of St. Paul and St. Anthony Mary. Christian char-
ity is the virtue by which the Oblates exhort and 1502–1539 2007
support one another, and the virtue by which they
seek to serve their neighbor in all things. It is love
Barnabite Spiritual Center Newsletter
of God and of neighbor that continues to spur The Clerics Regular of Saint Paul • BARNABITES
them on in service of both. “Therefore, do you 4301 Hecktown Road • Bethlehem, PA 18020 • USA
want to reach perfection? Do you want to gain
some soul? Do you want to love God and be a Director: Fr. Robert B. Kosek, CRSP
dear child to Him? Then love your neighbor, have Executive Editor: Sr. Rorivic P. Israel, ASP
a disposition to benefit and not to offend your
Assistant Editors: Fran Stahlecker, Mary Grace
neighbor. With the first three precepts of the Law
man lives virtuously toward his neighbor.” (St. Design: Greg T. Gambino
Anthony Zaccaria, Letter V) Email: AnthonyA Alive@gmail.com
www.AnthonyAlive.com Design by
“Let us run like madman, not only toward God www.catholic-church.org/barnabites
Greg Gambino
greggam@rcn.com
but toward our neighbor as well.” (St. Anthony
Zaccaria, Letter II)

45