Chapter IV - THE APOSTLE (1529)

Between the years 1499 and 1533, the city of Cre­mona, devastated by continual wars, had changed rulers six times. In the midst of such tumults (to which one could add in­ternal discords, poverty, and misery), cor­ruption of morals had made rapid and appalling progress. The churches were abandoned and profaned, the use of the sacraments neglected, gross errors com­bined with superstitions of every kind universally prevailed, and vice reigned in all classes of society. The sacred pas­tors either stood aloof from their flocks or kept silent with regard to this state of things. Such was the sad spectacle that the city, formerly evan­gelized with so much zeal by St. Omo­bono, now presented to the world. Invested with the sublime power of the priesthood, Anthony Mary forgetting all that he had done up to this time, decided to work with new and increased energy to repair such ruin.

To base his reform on a solid footing, he first had to remove the cause of evil. So he devoted himself en­tirely to rooting out the errors and prejudices, honoring the practices of piety and the use of the sacraments and thus, once more, reviving the faith.

He continued to hold conferences on Sundays and holidays for the young noblemen of Cremona in the Church of St. Vitalis. He taught catechism to child­ren and other uninstructed persons and spent much of his time among those who were so dear to him, the poor. He vi­sited them in the hospitals and prisons where he was looked on as an Angel of Consolation and was beloved by all.
His house was always open to the poor and pilgrims and to all who wished to consult him either for advice or direction or for comfort in their afflictions.

From this, an incredible amount of good followed, not only for the poor but persons of every rank. Citizens and foreigners flocked to him at­tracted by the fame of his sanctity. His sweet and gentle manner and his affa­bility won the hearts of all who approached him.

It was his preaching above all that showed his power as a reformer. His words were inspired by his inward charity and meditation on the eternal truths. He was diligent in the study of the Sacred Scriptures and writings of the early Fathers, especially the Epistles of St. Paul. It was from these that he drew his deep and triumphant eloquence.

When he spoke of the deformity of vice, the beauty of virtue, the necessity of penance, or the obligation of loving God, the words flowed from his lips in fascinating eloquence. He put all before his listeners with such warmth, and at the same time with such clearness and grace that it seemed, it was not a man but an angel who spoke; such, in fact, was he called by those who went to hear him, saying to each other: "Let us go and hear the angel." Men, women, nobles, working-class, and even many of the clergy assembled in vast crowds, eager to listen to the words that fell from his lips.

After hearing him, they longed to go to him for advice and help in spiritual af­fairs, and to open their hearts to him. Anthony Mary made himself available to all, instructing them in private conferences and attending to them diligently in the confessional. Sinners, who up to this time had lived in vice, now repenting of their bad lives, ran to his feet deploring and weeping over their sins. Many, who a short time before, had been indifferent to the practices of piety, now gave them­selves up to fer­vent prayer and the frequent reception of the sacraments. Many, burning with a desire of giving themselves altogether to God, either renounced the world to retire into the sacred cloisters or led humble and peni­tent lives, occu­pied entirely on works of mercy.

Thus, the Coun­tess Torelli (who was a penitent of Anthony Zaccaria) as­serts, that at the end of two years, the city, owing to our saint's zeal, had completely changed its moral aspect. Such, indeed, was the good wrought by him, and such was his special power over the people that as the historian Arisi asserts: "the city of Cre­mona, by common consent, called Zac­caria, the 'Father of His People'." The memory of the benefits received from him remained so deeply engraved in their minds, and still more in their hearts, that after his death a column was erected to his honor with an inscription in Latin. The following is a translation:

To Anthony Mary Zaccaria

Angel in human form, Angelic man
Founder of the Clerics Regular of St. Paul,
of the Angelic Sisters,
And of other pious associations.
Destroyer of vices, Guardian of chastity,
Restorer of the service of God.
Perfect laborer for the salvation of souls,
Preacher of the Word of God,
Faithful disciple of St. Paul,
Indefatigable worker in the Vineyard of the Lord,
Constant enemy of the world,
of the flesh and of wickedness,
Conqueror of Demons.
Perfect image
of the ardent charity of the Holy Ghost.
Today a citizen of heaven.
The city of Cremona, rejoicing and proud
of the glory of its children,
filled with admiration for its citizen
now gone to join the Angels,
erects this monument
in token of eternal gratitude
for his saintly life and heroic deeds.

Cremona was not to be the only city to enjoy the fruits of the charity and zeal of Anthony. A much wider field, was the beautiful and populous city of Milan, which of all the cities in Lombardy, was the most corrupt. The time had arrived for Anthony Mary to begin his labors in this new field. Some unforeseen circumstance brought him to Milan in 1530, and he took up his abode near the church of St. Ambrose. He was filled with horror at the sight of the evils then prevailing. The habits of sin were deeply rooted, and there was a complete forgetfulness of spiritual things. It seemed to Anthony that it would require, not a man, but an angel of power and wisdom to root out these evils and bring the people back to the love and service of God. But he did not lose heart. He wept and prayed, and disciplined himself by flagellation, and then fixing his eyes on Jesus Crucified, he said confi­dently: "Of myself I can do nothing, but this crucifix will give me the victory." And he set himself to work. Here, he did all that he had done in Cremona, preach­ing, catechizing children and unin­structed persons, as well as visiting the sick in the hospitals. He soon realized that to cultivate a soil so long trodden down, so choked with thorns and briars, and bring it to a state of perfection would require more laborers and an entirely new plan of action.

Where to turn for these laborers he knew not, for the priests were for the most part like the people, intent only on the things of this world, and were, moreover, ignorant and ambitious. It was then that he thought of forming a body of clergy according to the spirit of St. Paul, whose zeal they should imitate. From this, ori­ginated the Congregation of Clerics Re­gular of St. Paul, afterwards nicknamed the Barnabites. The plan of work was conceived by him in a moment. A magnificent program! The hospitals, families, prisons, churches, public streets and squares were to become the field of action. For the people, cold and indifferent, would not come to hear the word of God, so, in order to preach to them, he took a crucifix and with this in hand advanced into the streets and squares in penitential clothing to preach the holy reform. To see and to hear him were enough, his eyes shining, his face lit up, every movement, eve­ry gesture, his whole frame thrilling. Most striking of all were his inspired words which clearly showed that it was the spirit of God that spoke and worked in him. Who is it who cannot see in this new apostle the image of St. Paul who, to bring souls to God, is ready for anything— contempt, ignominy, torments, and even death itself?

Chapter III - THE PRIEST (1528)

God granted Anthony Mary his years as a physician curing bodily infirmities in order that he might have a better insight into those of the spirit. These are much graver and require a prompt and effective remedy. But the time had come for him to take up the work for which he was destined, namely, the reform of morals. God, led him step by step as we shall see.

Anthony, who had a most sensitive nature and delicate conscience, began to fear that he might at any time be the cause of the death of others. This thought made him first suspend his medical practice and then entirely withdraw from it. The thought next occurred to him that he might sanctify himself better and be more pleasing to God if he were to work for the salvation of souls as a priest, thus devoting himself entirely to sacred studies and works of mercy.

But in his humility, he saw himself as unworthy of embracing a state of life which calls for such sanctity. In his confusion, he turned to God, imploring light and guidance from the Holy Spirit. He then opened his heart to Father Marcello, his spiritual director, explained everything, and asked for his advice. The latter asked for time to reflect and pray, and some days after said to him, “God calls you not to labor for the cure of the body but for that of souls. Go and prepare yourself by the study of the sacred sciences for the great mission God will entrust to you.”

The young doctor did not hesitate to obey, recognizing the divine call in the words of his director. He laid aside his medical books and devoted himself to the study of theology, the writings of the early Fathers, canon law and church history. He delighted, above all, in reading and meditating on the Epistles of St. Paul, and from these he drew the most efficacious arguments to excite in himself and others a fervent love for Jesus Crucified, the devotion so dear to his heart.

In 1528, at age 26, he was ordained. God’s deep love for Anthony Mary was shown by the following miracle. It was recorded by all the contemporary Cremonese historians and attested in the process of canonization.

It was the custom in those days, as it is now, that a priest's first mass should be celebrated with great pomp and solemnity and that a banquet should then be given in the house of the newly-ordained. Anthony Mary, who disliked all show and pomp, requested that all exterior solemnities be avoided, for he longed to be alone to celebrate for the first time in quiet and recollection the Divine Mysteries. Absorbed in meditating on the great Sacrifice and his heart burning with love for God, he went to the foot of the altar. A profound and religious silence prevailed among those present, and all eyes were turned on him, a sign of the great event about to take place. At the solemn moment of consecration, a marvelous light encircled him and a multitude of Angels descended, and surrounding him, assisted reverently at the Mass. This heavenly vision lasted until the end of Communion. The joy and astonishment of those present can only be imagined. The report of the miracle quickly spread through the city and each one thanked God in his heart, sure that the new priest must be the angel sent from heaven for the salvation of the people and so, indeed, it proved to be.

Chapter II - THE DOCTOR (1524)

Anthony Mary did not enter the field of medicine for the love of money. Given his wealth, he was more than amply furnished; and even if that had not been the case, he would not have cared about it. From his youth, he had had the intention of leading a life of celibacy, and now, more than ever, he felt increasing in him contempt for the things of this world and a love for evangelical poverty.
The principal reason he decided to study medicine was the desire to be of greater help to those around him. He thought that a doctor, animated with the spirit of Jesus Christ, could do great good for his neighbor especially at the hour of death. For while many keep aloof from the priest, either through an aversion to the minister of Christ, or through their own prejudice, the doctor always had had free access. His advice was generally listened to with respect and put into practice.
In 1524, Anthony Mary returned to Cremona as a newly certified physician. It was here that he spent the next two years in a medical residency. He quickly gained a large practice. His noble birth, his affability and modesty, and his skill in his art very soon gained him the esteem and confidence of all, so much so, that although still so young, he was nominated a member of the celebrated College of Doctors, shortly before instituted by the Duke Luigi Sforza, and enriched with many privileges by the sovereign Pontiffs.
His mode of treatment was, nevertheless, very different to that generally adopted by other doctors of his time. The wise doctor was convinced that all evils arise from one cause, which is, sin. In order to cure the diseases of the body, it was first necessary to cure the soul. So, as soon as he was called to the bedside of the sick, he first urged them to think of God, obtain His pardon, and receive the sacraments. To the poor, besides the consolation of his kind words and the skill of his art, he also carried generous alms. From his inheritance, he seemed only to enjoy as much as he was able to bestow in charity in order to relieve those in distress.
By 1526, Cremona was in a state of emergency due to a plague. So great was Saint Anthony's concern for the sick and the poor, that the Zaccaria family mansion was converted into a charity hospital. In this way he accomplished a two-fold task, his care embracing both soul and body. But the extraordinary activity of Anthony Mary was not limited to visiting the sick. For having finished his visits to the sick, and to those in the hospitals and prisons, he would gather the children around him whom he often went himself to bring in from the streets; the carelessness of their parents had left them abandoned. With great charity and admirable patience, he taught them catechism, and the way to lead a Christian life. Father Marcello, his Dominican confessor, seeing the great good that the children of the lower classes derived from his instructions, urged him to interest himself also on behalf of the sons of the rich and noble. They were no less in need of instruction and religious training than the lower-class children.
Anthony Mary, accustomed to recognize the voice of God in his ministry, began immediately to hold conferences on Sundays and holidays for young noblemen. The conferences were held in the church of St. Vitalis, afterwards called St. Geroldo, a martyr. The church, still enshrines this Saint’s ashes of the martyr, killed in 1241 near Cremona. These pious discourses were given with such a spirit of fervor and such deep learning that the youths willingly left their worldly amusements to go and listen to him. Not only these, but persons of every age and rank crowded there, wanting to hear the new missionary (though in layman's dress) who preached so powerfully by his example no less than by his words.It must, indeed, have been marvelous for the people of Cremona to see a wealthy young nobleman who, humble and forgetting himself, seemed to have at heart nothing but the spiritual welfare of his neighbor and the glory of God, of whom he spoke with such learned eloquence. His life, so pure and holy, was withdrawn from every extravagance. Content with spare and simple food, he gave up his body to mortification and his heart to the love of God.

Chapter I - THE YOUTH (1502-1524)

Anthony Mary was born in Cremona, Italy in early December of 1502 to the noble family of Zaccaria. His family had given the city over the years, no less than eighteen governors. His father, Lazzaro, died young when Anthony was still an infant.

His mother, Antonietta Pescaroli, a widow at 18 years of age, might have accepted any of the numerous suitors for marriage. With her great attractiveness, her gifted mind and vast wealth, there was every promise of a brilliant future ahead. However, she refused every offer so that she could devote her­self entirely to works of charity and the education of her son.

Anthony Mary fully conformed to the pious care of his mother and grew up a little angel. There was never a son more obedient and more inclined to piety than he. His biographers attribute to him what the Gospel according to Luke says of the Child Jesus, that he “…increased in wisdom and in years, and in divine and human favor” (2:52).

Charity for his neighbor, how­ever, seemed to shine especially bright in him. God had blessed him with such a sweet dis­position and a heart so full of com­passion for the needy, that they very soon be­came an everyday concern of his. The following anecdotes illustrate the tendency of the child to piety and his goodness of heart.

In his home there was a small chapel with an altar of the Madonna. Anthony loved adorning it in a manner inspired by his own devotion and appropriate to the feast celebrated by the church. He would go there with his mo­ther for morn­ing and night prayers. He of­ten spent long hours of the day and part of the night in devout recollection. The more the love of God increased in his heart, the more the desire to draw all hearts to God increased in him. From the desire to the act, in an ardent soul like his, was almost immediate. Our child soon became a little apostle. He took great delight in listen­ing to the word of God and meditat­ing on it. On his return from church he would gather the servants and others in the house into the little chapel. There, in a manner far beyond his years and with his heart burning with the love of God, he would repeat the truths he heard in the church, and on which he had meditated. His words bore good fruit, for his listeners went away deeply touched and filled with admiration. Let us see if that age of pride and immorality would destroy the plans of this new apostle in his adult years!

The second anecdote demonstrates Anthony’s love of the poor.

One winter day, returning alone on the road from the church, he met a poor half-naked beggar who asked for alms. The sight of the unfortunate man, whose teeth were chattering with cold, touched the child to the heart. But that day he did not have even a coin in his pocket, so he passed by with his head bent and his heart aching. He had only gone a few steps when he felt an inspiration from heaven and turned back. Approaching the beggar, he comforted him and then, making sure no one saw him, he took off his own rich silk coat, threw it over the beggar and ran home as quickly as he could. As he approached his home, he began to fear that he would be punished by his mother for having acted without her permission. But this did not happen! On the contrary, the pious mother listened, deeply touched by the account of what her son did and very gratified for this virtuous act. She praised him for it, and as a reward increased his pocket money, which he immediately contributed to the relief of the poor. From that day on the child seemed to live only to do good for the poor. Whenever he met those in want, he either gave them something he owned or took them home so that his pious mother might give them food and shelter.

Such unbounded charity towards his neighbor, combined with tender piety and a spirit of penance, which in time his mother was obliged to restrain, boded well for him, and like the relations of St. John the Baptist, all asked, “What then will this child become?” (Lk 1:66)

But the sons of the rich and noble, if they grow up without the intellectual culture suited to their status in life, notwithstanding the holy principles that have been in­stilled in them, often allow themselves to be conquered by their passions and abandon the path of virtue to tread the path of vice. Anthony Mary, strengthened by grace and already advanced in the path of virtue, would perhaps never have fallen away. Nevertheless, his mother, a woman of great understanding, wished to protect her son from every danger. Therefore, she enlisted the help of teachers highly knowledgeable in science and virtue to give the child an education befitting his status. After he mastered the first elements of Latin, Greek, and Italian and showed himself strong in virtue and firm in his Christian principles, she sent him to Pavia to study philo­sophy, and from there to Padua for the study of medicine.

One can readily imagine how many pitfalls might confront a youth in these universities who, noble, wealthy, and on his own, finds himself in the midst of such corrupt society. But Anthony Mary knew how to avoid every temptation and led as holy a life at Pavia and Padua, as he had led in Cremona up to this time. The school, his house and the church were the only places he frequented. His few close friends were all good. His best friend was Serafino Aceti, himself a young man of great virtue.

The frivolous and impious students did not fail to sneer at Anthony, calling him the “old saint.” But he let them talk and went on as usual without treating them any differently. On the contrary, by his politeness and gentle manner, he forced even the most wicked to respect him, and ended by gaining the esteem of all.

At age 22, Anthony Mary achieved his degrees in medicine, not, as was common in those times, by bribes and favor but by merit. Rich in science and virtue, he returned to Cremona in 1524. May our youths learn from his example, how they can be skilled in science and shine by their genius, without giving up their practices of piety and purity of life.

INTRODUCTION -Life of St. Anthony Zaccaria

by Fr. Robert. B. Kosek, CRSP, Ph.D.

“The saints are the true interpreters
of Holy Scripture”
Benedict XVI (Jesus of Nazareth, 78).

When we plan a road trip, we usually begin by researching the best route to follow. We check a road atlas for an overall picture and the best information for traveling. The atlas has been for years the best place to look for facts about the highways and routes to get us to our destination in the best way possible. However, we often need something a little more compact to take with us. So we get maps to help us to be better prepared. Sometimes the roads are clearly marked making our journey easy so that everything goes according to plan. Then, there are times when we come to detours or crossroads that are poorly marked. What then? If we choose incorrectly we become lost and bewildered. The longer we go, the worse it gets and the more confused we become. The best thing we can do at this point is to stop and ask for help. We look for someone who is familiar with the area, someone who has traveled these roads before and who can give us the benefit of their experience. So it is with our spiritual journey toward heaven, where Jesus is the Way to the Father. "I am the Way, the Truth, and the Life" (Jn 14:6).

Each day we travel the path of our spiritual journey toward God’s everlasting dwelling place. If we begin by using the "atlas" God has given us, the Holy Bible, we have all the best information at our disposal to make it a worry-free journey. But life is also full of detours and poorly marked crossroads. It is at these times that we search for help in order to reach our destination without confusion. "People have always needed models to imitate—writes John Paul II—that need is all the greater today, amid such a welter of confusing and conflicting ideas" (Rise, Let Us Be On Our Way, Warner Books, 2004, p.192). Well, when we need guidance, we look to those who have traveled these roads before us, the saints. But where to look for them? One of the surest places, to find those models are in hagiographies, sacred biograhies. In just a few moments you are about to read one of them. It is going to be a journey into the life-story of a man, who lived in an ordinary place, in an ordinary time but whose life, however, was far from ordinary. The man is Saint Anthony Mary Zaccaria. He is the founder of the Clerics Regular of St Paul, the Angelic Sisters of St Paul, and Laity of St Paul. Hopefully, his life story will assist you on your journey toward our Father’s house in heaven. As you travel, remember that the road to peace has many crossroads, the most important of these being the crossroad of Love. Without Love there is no Peace. Our wish for you is abundant love —of and for God and humanity. We pray that whatever path you take it always leads you “home.” O Lord, guide our feet into the way of peace. (Lk 1:79)

An Illustrated Life of St. Anthony M. Zaccaria; Founder of the Barnabites and of the Angelics, Promoter of the 40 Hours Devotion

Preface

Once upon a time, while browsing the bookshelves at a Barnabite house, I came upon a very worn, pocket-sized book. It was Illustrated Life of St. Antonio M. Zaccaria; Founder of the Barnabites and of the Angeliche, Apostle of the Quarant’Ore (the original title). This 16th-century zealous priest and founder of the Barnabites, the Angelics, and the Laity of St. Paul. Anthony Mary was canonized in May 27, 1897 and the book was published in 1900. It was then translated from Italian into English. What is astonishing is that the book was in print over one-half-century even before the arrival of the Barnabites to the English-speaking world.

The pages that you are about to read are the contents of that small book. What a treasure! Great things sometimes do come in small packages. The language used in the original translation was typical of the 19th century. Therefore, some words and phrases have been edited into a more contemporary phraseology.


Postscript:
Editing the An illustrated Life of St. Anthony M. Zaccaria: Founder of the Barnabites and of the Angelics and Promoter of the 40 Hours Devotion was, indeed, a journey in itself. Along the way, I was blessed to meet friends, namely: Angelic Sister of St. Paul, Sr. Rorivic Israel, ASSP, Miss Fran Stahlecker and Barnabite Confrere, Fr. Richard M. Delzingaro, CRSP. Their heartfelt contributions led me to the gratifying completion of this project.


Your co-pilgrim in the Lord,
Fr. Robert B. Kosek, CRSP, Ph.D.


Barnabite Spiritual Center — Bethlehem, PA
June 30, 2007, Commemoration of Saint Paul, Apostle
Titular and Principal Patron of the Clerics Regular of St. Paul

Passion

INTROCUCTION

by

Fr. Anthony M. Gentili, CRSP

Fr. John M. Scalese, CRSP

"You will discover innumerable and highly commendable instances when natural feelings
(=the passions) and emotions brought about the honor and glory of God and of men, for one's usefulness and that of another.... On the other hand, ... you will discover that evil effects may derive from the same emotions and feelings.” (Sermon V)

Radical Goodness of the Passions
The Founder introduces the explanation of the Fifth Commandment (not to kill) with a teaching on the passions (feelings and emotions) along the traditional thinking. The passions are natural inclinations, therefore, wanted by God, worthy of praise or despicable according to the use we make of them. This was the thought of Cassian (De Instituti Coenobiorum, 73), and of St. Thomas (Summa Th, I II 241). St Thomas offers us a list of eleven passions: love and hate, desire and flight, joy and sadness, hope and despair, fear and boldness, anger (Ibid, I II 23 4), to which he dedicates twenty three "Questions."

About the goodness of the passions the spiritual tradition is in perfect accord. They are natural and therefore not sinful. Cassian teaches as he writes to Bishop Castore about the eight sinful thoughts (cf. Filocalia, I 135) . Not different is Isaac of Nineveh: "The passions are part of the ordinary going of the world; when the passions cease, then the going of the world stops" (Ascetical Speeches, 2). Further: "The passions of the body have been put by God in the body to help it and make it grow. In the same way, the passions of the soul, that is the psychic powers, are put by God in the soul to help it and make it grow." (Ibid, 3). Zaccaria was very well aware of this as he encouraged the reformer to avoid selecting "the kind of men whose bounty has little value" (Constitutions, XVIII).

Disorderly Passions
A whole different story is the question of disorderly passions, which must be overcome at any cost if one wants to lead an authentic spiritual life: "Man, in order to reach God and to be able to love him, must purify himself and rid himself of all vices" (Sermon IV). This is why authentic contemplation implies the overcoming of one's passions: "To want to contemplate without overcoming the passions is nothing else but to fool oneself." At the most it would be a "philosophical contemplation," but not "Christian contemplation" (Famous Sayings, 4, 6, 9). Another specification is bound to ''the primary impulses" which "are not under man's control" (Sermon V). This "popular saying" should not turn out to be "a shield for vicious people," but reminds us that we must discipline our natural inclinations, because it is for "what follows the first impulses" that man "is either praised, or blamed" (Ibid, 122). Fra Battista indicates a precise strategy "against such movements in so far as they are natural." It is a question of obtaining "four victories":

1. Make sure that ''these movements do not come too often";
2. "that do not come with so much fury and violence";
3. "that they would leave as soon as possible";
4. "that some would be totally uprooted" (Cognitione et vittoria di se stesso, 93v).

Zaccaria goes back to these guidelines when he recommends to "kill" (Letter 9), "to win" (Sermon IV), "to tame" (Constitution VIII) one's passions and, as a consequence, to be able to see "exteriorly and interiorly" (Letter IX) if a passion has been overcome or not.