June 23, 2008

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 Scriptu
re”
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

June 22, 2008

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.

May 16, 2008

A Conversation with St. Anthony Zaccaria on PRAYER

Introduction:
This Conversation is based on the third letter of St. Anthony Mary Zaccaria addressed to the honorable Mr. Carlo Magni, a most upright attorney known to him. The letter was written in Milan, Italy on July 28, 1531.
Carlo Magni, the fortunate addressee of this letter of spiritual direction, was a highly respected attorney in Cremona, as this letter somehow indicates and other sources confirm.
Apparently, the successful attorney had become a lukewarm Christian. However, in the course of time he experienced a profound change of heart, as Anthony Mary seems to imply when he warns him, "if you act otherwise, you will be a decent person but not the Christian Christ wishes, and has called, you to be. This will be clear to you if you consider closely the way by which Christ has been trying to bind you to Himself." Whether or not he was a spiritual conquest of Anthony Mary, Carlo certainly became a member of the "Amicizia" (Friendship) Oratory established by Anthony Mary in Cremona. He was indeed one of its prominent members because Anthony Mary in this letter entrusts him with some tasks concerning activities of his "Amicizia" Oratory. Since 1527 Carlo was a member of Anthony Mary’s Third Family, the Laity of St. Paul.
This letter is an answer to Carlo Magni’s request for guidance on how to live in union with God in the midst of a busy professional life. Like limpid water from a spring, the answer leaps out from the heart of a man of God who "was spirit through and through, and gifted with divine light for spiritual discernment." Anthony Mary teaches Carlo how to converse familiarly and incessantly with Jesus Crucified throughout the whole day. At the same time, he shows him how to utilize prayer as a source of self-knowledge for the elimination of his own shortcomings. To this purpose, Anthony Mary frankly names some of Carlo’s moral flaws, and identifies pride as the principal one.
Two things stand out in this letter about Anthony Mary as spiritual director: the source and the style of his teaching. The source of his teaching is a lengthy prayerful time spent at the foot of Jesus Crucified, a practice common to other well-known spiritual masters, for instance, St. Thomas Aquinas. As for style, his teaching is characterized by an exceptionally warm personal concern for the spiritual welfare of his directees.


___________________


A Conversation with St. Anthony Mary Zaccaria
about
PRAYER

Father Anthony, I came to seek your advice on some spiritual setbacks. I am certain that you will be able to enlighten me on this since I know that you are regarded by many as one who is wise in spiritual matters. I sincerely want to grow in perfect charity, in holiness, but I find it difficult to achieve. The demands of my work and my family obligations find me rush through the day, making it impossible for me to ever have time for my spiritual life, for prayer. Each passing day I lose little by little my relationship with the Lord. Now I’ve started to experience this indescribable feeling of emptiness, permeating in my soul a sense that God is no longer present in my life. Father, what should I do to feel God’s closeness in my life again? How will I be able to pray despite my hectic schedule?

My friend, it is my prayer that my words may be of great comfort to you, and may quiet down and console your anxious heart.
Indeed your professional activity is quite binding, taking much of your time and energy. It is necessary that you choose a fitting method of prayer. I suggest that you practice these three exercises.

Father, I’m anxious to know. What are they?

First, give yourself to prayer in the morning and at night, as well as at any other hour within a set schedule or not, at any time, that is, day or night; in any position, that is, in bed or out of it, kneeling or sitting or as you think best; and most of all before you start your professional work, usually without any set order, for a short or a long time, as God may grant it to you.

I have to tell you Father Anthony I’ve prayed all my life, but my prayers were those which I learned from when I was a child. Now I realize that those prayers are not enough if I want to be holy.

If you strive for holiness they are certainly not enough. With the Lord, you can be simple, without following any format of prayer. With Him, you may discuss freely everything that may be happening to you, your doubts and your difficulties, anything especially those you find the hardest. Present to Him your reasons, thoroughly but as briefly as possible. Then, only propose to Him the solution you think is the right one or, even better ask for His opinion; for He will not refuse it if you gently insist. I can assure you that He will let Himself be compelled to give it to you, if, again, you really want to have it. Converse with Jesus Crucified as familiarly as you would with me; and discuss with Him all or just a few of your problems, according to the time at your disposal. Chat with Him and ask His advice on all your affairs, whatever they may be, whether spiritual or temporal, whether for yourself or for other people. If you practice this way of prayer, I can assure you that little by little you will derive from it both great spiritual profit and an ever-greater love relationship with Christ.

If I understood it well, prayer is a dialogue with God. Father Anthony, do you say that praying in this way is worth more than taking explanations from books or from human wisdom for my uncertainties and doubts?

I am indeed deeply convinced that we can learn more about human laws directly from the legislator than from anybody else, especially when that legislator is himself the rule and the pattern of all things, and knows how to explain and disentangle the deceptive reasoning of the devil. Indeed how much more thoroughly will he be able to unravel those of men? Needless to say, if one does not believe this truth, he believes still less that God takes such good care of us that He will not let a single hair of our heads be lost; and again, that He is so wise that He will show the wise of this world for what they are: fools and know-nothings.
Well, then, if in favor of those who have recourse to Him God destroys all the crafty designs of modern men, who seem so intent in separating man from God, can you not imagine how He will disperse other less complicated plotting much more easily? And if, in a sense, one can unite himself to God, even in the midst of worldly distractions, how much more easily will he be able to unite himself to Him in circumstances more favorable to recollection?

Now I see the value of learning from God about my concerns and life issues through prayer. Father, I do not mean to interrupt you, but you said there were three exercises to practice. You’ve already mentioned the first. What is the second?

The second exercise, which will help you practice the first one and will obtain from God a greater abundance of grace, is the constant lifting up of the mind to God. You, my friend, cannot do without it; for the greater the danger and the more important the matter, a steadier application and sharper sight are required from you.

Father Anthony, I have to say that I have difficulty concentrating during prayers. I often get distracted. What should I do to be able to keep my mind focused with God?

By nature, man finds it difficult to be recollected and, much more so, to be united with God because his spirit is naturally driven in different directions and is unable to focus on one thing. This exercise of lifting up one’s soul to God is, of course, more difficult for the person who has gotten into the bad habit of being dissipated. But the most difficult thing for anybody is to find oneself involved in activities that, by their very nature, (according to my judgment) are not conducive to union with God, and still not be distracted. Who would think it possible to stand in the rain and not get wet? This is true. But what seems to be impossible in itself becomes very easy with God’s help if only we do not refuse Him our cooperation and that diligent practical commitment with which He has endowed us.

How will I be able to unite myself with God even while at work?

If you want to maintain your union with God and, at the same time, to go on working, talking, thinking, reading, and taking care of your affairs as usual, often lift up your mind to God for a long or a short period as, for example, someone would do while entertaining a friend. If he were unable to entertain him on account of pressing business as, for instance, keeping track of the goods which were to be shipped at that moment, he might tell him: "Will you excuse me if I don’t chat with you? I’ve this and that to do; but if you don’t mind waiting, as soon as I’m finished, we’ll talk at leisure." Then, interrupting his writing for a moment, he will occasionally turn his eyes and look at him; sometimes he will utter a word or two about what he is doing; at another time, while still writing, he will say: "In a short while, I’m almost finished." In these and similar ways, he will entertain his friend, though unable to talk at leisure with him. At the same time, he will not be distracted from his job by these gestures nor hindered in his work by such forms of entertainment.
You, too, my friend, should act in this way, and your studies and works would suffer almost no disadvantage.

Father, I consider myself a conscientious person, that is why I always want to please God by doing my obligations the best I can. How else will I be able to unite myself with God even while I accomplish my duties?

Before starting your activities, offer Jesus a few words of your choosing; then during your work often lift up your mind to God. You will benefit much and there will be no detriment to your job.
First and foremost, watch how anything concerning yourself or others is begun, whether foreseeable or not, whether at work or at play. Direct it first to God with any short prayer with which He may inspire you, mentally or also in words that express your thoughts and wishes or in some other manner; then, while working, thinking, or planning, frequently lift up your mind to God. Should your activity continue, break it up, perhaps, for the time it takes to say a "Hail Mary," or as it may seem convenient to you, always, of course, following God’s inspiration. Depending on the length of your activity, you can interrupt your work more than once.
If you follow this practice, you will get used to praying easily and without detriment to your work or to your health; you will be praying incessantly, even while drinking, eating, acting, talking, studying, writing, etc.; and the external actions will not hinder the interior ones and vice versa.

It’s now clear to me that there’s really nothing that can hinder me from praying to God. I only have to dispose myself to Him at all times and in any circumstances.

Indeed if you act otherwise, you will be a decent person but not the Christian Christ wishes, and has called, you to be. This will be clear to you if you consider closely the way by which Christ has been trying to bind you to Himself. I warn you and offer you the means to become such a Christian, if you really want to be one, so that you may not change your mind. If this were to happen, it would cause me very great pain indeed.
My friend, if my words have any value in your eyes, I invite you, I entreat you, and I compel you in Christ and for Christ to open your eyes and consider well what I have said to you and try to practice it by deeds, not just by words. I can assure you that you will become a new person, such as you should be in view of the charge that God has placed and will continue to place on your shoulders in different ways. But, if you act otherwise, you will not fulfill your obligation toward God and your neighbor, and, far from being justified, you will be condemned as a transgressor.
Try hard, then, to understand what I have just said, and apply yourself to practicing it.

Father, didn’t you mention three exercises?

Yes. Above all else, while observing the first exercise, keep the third one which I am about to tell you; otherwise all your works will be of little value and honor before Christ.
Now, here is the third exercise. In your meditation, prayers, and thoughts, strive to pinpoint your principal defects, most of all, the chief one, the Captain-General, as it were, which dominates all the others. While concentrating on trying to kill that one, make every effort also to kill the other defects which may come under your attack, thus imitating the soldier who wants to kill the Commander-in-chief of the enemy who is in the middle of his army. Striving to reach him, the soldier keeps his eyes fixed on him as the target, but at the same time he fights his way toward him by killing the other enemies he may encounter. Do likewise with your defects.

Father Anthony, I am so grateful for what you’ve just taught me. They are certainly wonderful insights on how I should pray. I will surely treasure them.

If you truly treasure the counsels that I have just given you, you will fall in love with Jesus Crucified quite easily. Any other way will keep you away from Him, a sad thing that I hate to see in you, for I love you and feel impelled to love you and see you forever in Christ Crucified.

____________
Prepared by:
Fr. Robert B. Kosek, CRSP
Sr. Rorivic Israel, ASSP

MAY - On Spiritual Knowlegde

May 1
Knowledge is spiritual not only because it comes from the spirit or because it deals with spiritual things, but because it renders its possessor spiritual.
May 2
Spiritual knowledge is a light given only by God, which enlightens and infuses the mind.
May 3
Spiritual knowledge enlightens a person who is willing to come to Christ and to the real virtues. He who therefore possesses it can judge anything without being judged himself.
May 4
Spiritual knowledge is the beloved daughter of humility and the mother of true discretion. Total renunciation, profound humility, pure chastity, steadfast and unshakeable faith are its very keys.
May 5
Spiritual knowledge goes hand in hand with purity of heart. Without spiritual knowledge the heart gets smeared and becomes full of worldly fantasies.
May 6
If you want to gain spiritual knowledge, do not seek to know or investigate high and lofty things.
May 7
Spiritual knowledge sees the deepest secrets of the heart.
May 8
Spiritual knowledge does speak of spiritual things and convinces and teaches by example. Spiritual knowledge can then be liken to a burning coal that sweetly consumes its listeners in Christ.
May 9
Spiritual knowledge eliminates the craftiness and deceit of men. It makes man simple like a dove, and wise and prudent like a serpent.
May 10
Spiritual knowledge surpasses all other knowledge. It confuses philosophers and theologians. It appreciates little though it may appear externally insignificant.
May 11
He who wants to gain spiritual knowledge must always desire for Christ Crucified and love the cross in all its pain. The doctrine of spiritual knowledge is not given to those who are fainthearted, lukewarm, negligent, proud, distracted, or to those who are dominated by their passions.
May 12
One grows in spiritual knowledge as much as he grows in true virtues.
May 13
Though one might give the impression of possessing spiritual knowledge, his way of life will show if he truly possesses it or not.
May 14
You whose heart is obscured and who cannot speak about Christ or about the virtues because you are too often preoccupied with useless thoughts and empty words, take care that you do not fall in God's judgment. He who is deprived of spiritual knowledge walks in darkness with great danger to his soul.
May 15
Spiritual knowledge has always been rare, even more so at the present time, one can hardly find a trace of it.
May 16
There is more reason to fear when spiritual knowledge is lacking in the faithful, than when calamities afflict them. Calamities cannot change or corrupt spiritual knowledge. Instead, spiritual knowledge can well alleviate any pain and suffering.
May 17
Even though you possess human knowledge, if you are deprived of spiritual knowledge with which you could instruct others or yourself, you are no less different from animals.
May 18
Spiritual knowledge is hidden in many ways in the Scriptures, and can in no way be grasped by those who are simply curious.
May 19
Most of the time, a poor old person who possesses spiritual knowledge is wiser than a theologian learned in the Holy Trinity and other mysteries.
May 20
Spiritual knowledge goes beyond any external meaning of the letter. Saint Paul says the letter kills, while the spirit gives life.
May 21
Spiritual knowledge does not immediately teach what has been learned through meditation; rather, it teaches what has long been practiced through experience.
May 22
Spiritual knowledge is different from human knowledge in that spiritual knowledge is given only to those who are pure, while human knowledge, which is acquired through study, is found mostly among the impure.
May 23
Spiritual knowledge makes a person unwaveringly peaceful and prudent. Worldly knowledge is found in those who are restless, impulsive, and unstable.
May 24
Spiritual knowledge rejects curiosity and any fruitless philosophy, which worldly knowledge embraces with great desire.
May 25
Spiritual knowledge sympathizes with the neighbor; worldly knowledge is full of calumny and mockery. In short, spiritual knowledge is prudence, worldly knowledge is foolishness.
May 26
Spiritual knowledge wants to be what it is, and not just appear to be what it is not, while worldly knowledge cares more about appearing to be what it is not than being what it is. Worldly knowledge acclaims externalities and pomp; it praises itself and despises others.
May 27
Spiritual knowledge requires a perfect and holy teacher. It also requires a disciple who does not only want to learn but also wants to put into action what he has learned. At this time, both those who want to teach, and those who want to learn are rare.
May 28
One cannot be called a spiritual teacher unless he lives a pure life.
May 29
Spiritual knowledge does not allow errors to pass without giving them their due punishment.
May 30
If the teacher does not practice what he teaches or teaches contrary to what he practices, yet his disciple nonetheless learns the knowledge of the spirit, the teacher should not take pride in it, because this has not been by his own power, but by the Holy Spirit who is acting in the disciple. For indeed the teacher cannot instill in the disciple what he himself does not have.
May 31
Moral doctrine, which is universal by definition and by distribution, cannot be called spiritual knowledge, but rather material. To speak and to dispute about God, about the angels, and about the properties of things, without a pure life is not spiritual knowledge. In short, the more one wants to learn and teaches higher and subtle things without a pure life, the more he exposes himself to greater ruin.

March 12, 2008

April

April 1
O how unhappy are they who forsake Him, and how happy are they who remain in the abyss of that everlasting Sweetness! Sermon II

April 2
Love alone is worth everything; any other virtue without love is worth nothing. Sermon IV

April 3
What does it profit you if you settle other people's quarrels, but not your own? Sermon IV

April 4
What does it profit you if you convince others to overcome their passions, but you do not overcome your own? Sermon IV

April 5
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? Sermon IV

April 6
Almsgiving, without love, profits nothing, rather it causes harm. Recall what Christ said to those Pharisees who gave out alms while, to attract everybody'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. Sermon IV

April 7
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. Sermon IV

April 8
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 convenient, for the Son of God to come down on earth to show the way of charity and love of God, then the love of God is necessary. Yes, without God's love nothing can be accomplished, whereas everything depends on this love.
Sermon IV

April 9
Everything has been given you in order to lead you to God, that it is imperative for you to go to God by the way of separation, and above of all, separation from lukewarmness, and that it is absolutely necessary for you to refrain from saying: "I do not want to do excessive good." For, by speaking like that, you run the risk of perturbing and reducing to a bare minimum your natural instinct which tends to do as much as it can.” Sermon V

April 10
Now, tell me: do you wish to enjoy good health, entirely or only partially? To get all the goods possible or only some or none of them? To acquire only so much learning and no more? And so on with other desires you may have. Everyone wishes to reach his own end as fully as he can. Now, the end of your will is the good, that is why you desire it with all your heart and without any limit. Sermon IV

April 11
Not to go forward on the way to God, and to stand still, is indeed to go backward. You see, it is like the sea water that is never still, but rather constantly moves, flowing six hours and ebbing six hours. Yes, you cannot say that it is motionless. It is the same with man in his spiritual life: either he grows in virtue or, by not growing in it, he stagnates in vices. In other words he says farewell to virtue and back he goes [to a lukewarm and negligent way of living]. Sermon IV

April 12
God is a long way from our direct experience; God is spirit; 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. Sermon IV

April 13
God works in persons through persons. God follows this pattern by employing man even when He works miracles. He led the people of Israel by the hand of Moses. And so, any time man wished to move toward God, it was ― as is still now ― necessary for him to go through another man. Sermon IV

April 14
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. Sermon IV

April 15
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. Sermon IV

April 16
You can read in all of Scripture that God has made your neighbor the road to reach His Majesty. Sermon IV

April 17
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. Sermon IV

April 18
By the fourth commandment God gives an order and establishes a reward as well. He orders you to honor your father, and, if you do that, He promises you a long life. Sermon IV

April 19
The word "father" is also a term for friendship; hence, you owe respect to all people. Indeed, you have to love them all, since they all descend from one and the same origin, through the same generation and all belong to humankind. The Apostle said, "Anticipate each other in showing respect" [Rom 12:10], and, "Owe no one anything, except to love one another" [Rom 13:8]. Now, if everybody is to be loved for being a human creature like you, so much more are those to be loved who are Christians; and still more, those who wish to live a more perfect life and become excellent Christians; and above all others, the members of one's family. Sermon IV

April 20
It is in your power not only to choose evil or good, but also - and this is something greater still - to change evil into something useful and profitable for yourselves. Sermon V

April 21
No one who has common sense and right knowledge can harbor in his mind the thought that God who is Goodness itself would want evil. Sermon V

April 22
Fathers give their children bread, not a stone; fish, not serpents. Would God place the principle of evil in man's heart and, along with it, give him ruin and death? As a matter of fact, God made the heavens and the earth for man. He made man in his own image and likeness. He destined him for eternal life. Most of all, He sent His own Son in the likeness of a slave for man's salvation and gave him up to cruel death in exchange. Sermon V

April 23
Blessed are those who rejoice in their hearts and minds! May God grant you some day to savor this true and interior joy. Sermon V

April 24
So great is the excellence of free will strengthened by God's grace that man can become either a god or a devil according to what he chooses to be. Sermon V

April 25
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 passions are bodily, man is to be delivered from them by means of another man, and if these considerations seem insufficient to get you to believe that the love of neighbor both effects the love of God and manifests it, let this fact, at least, convince you: God became man for just this reason. Sermon IV

April 26
O the wonder of the stupendous art God manifests in everything He does! Such is man that by the power of his free will he can change evil into good. It was Paul who told you that “all things work together for the good of those who, according to God's purpose, are saints through His call” (Rom 8:28). Sermon V

April 27
Man... was created and placed on this earth chiefly and exclusively in order to reach God;the rest of creation helps him reach that goal. Sermon VI

April 28
Spiritual creatures, who have been created in order to unite themselves to God, and not to be man's end, are sent by Him to minister to man, it stands all the more to reason that bodily creatures serve man, for that is their end. Sermon VI

April 29
Spiritual writers, in fact, tell us that before man sinned, created things were for him like a Book, a Book well written in beautiful, alive, well shaped, and clearly delineated letters which he should read in order to reach God. Sermon VI


April 30
After sinned, the created things became somewhat distorted and obscure. To be sure, they were by no means erased, but became all faded, hard to read, and almost impossible to see. Sermon VI

April 31
That was when, seeing that man could hardly read that Book of created things and was therefore unable to come to know Him in all truth and often misinterpreted things altogether, God, who does not brood over our malice, intervened. And what do you think He did? In His goodness He wrote another Book ― the Book of Scripture― in which He restored the first one by putting into it all that was good in created things. By showing what is perfect, He taught us how to withdraw from what is imperfect; and by pointing out the necessary things, He eliminated the superfluous ones. Sermon VI