Anthony Zaccaria

List 12 - O Duchowych Wątpliwościach

Do Szanownego Pana Franciszka Cappellego w Weronie.
Najserdeczniejszy Ojcze w Chrystusie, przyjmij pozdrowienia.
Wielokrotnie chciałem przesłać Ci moje pozdrowienia, ale
moje słabe zdrowie nie pozwoliło mi tego uczynić.Musisz wiedzieć, najsłodszy Ojcze, że wielokrotnie
rozważałem Twe pełne troski słowa. Doszedłem do wniosku, że są one mi tak
przydatne, że zdecydowałem się wyjść z letargicznego stanu mego ducha.
Rzeczywiście, przekonałem się co do jednej rzeczy, że pod pozorem posiadania
fałszywej pokory i pozorem braku jakichkolwiek duchowych łask, osłabłem i
prawie złamałem moje zobowiązanie pomagania innym. Ponadto, moje skrupuły
pogorszyły sytuację poprzez sugestię, że cokolwiek zamierzałem powiedzieć lub
uczynić, wypływało z próżności oślepiającej mój umysł, warunkując w ten sposób
moje zachowanie i moją mowę. Sugestie te wydawały mi się realne, ponieważ
zajęty byłem głównie pomaganiem innym i nie dokonywałem żadnego osobistego
postępu.
W ten sposób pogrzebałem mój talent pomagania bliźniemu.
Stopniowo zatraciłem początkowy zapał zdobywania ludzi dla Chrystusa. W
rezultacie straciłem także wyraźną wizję stanu duchowego mojej własnej duszy.
Dawniej, gdy dokonywałem wglądu w duchowość innych – prowadziło mnie to do
odnowienia mojego ducha, a gdy próbowałem wzmocnić innych na ich duchowej
drodze, sam czułem się umocniony. Teraz przeciwnie – lęk o życie duchowe innych
ludzi uderzył we mnie takimi wątpliwościami co do mojego własnego życia
duchowego, że poczułem się sparaliżowany.
Tak więc, bojąc się mojego własnego cienia, trwam w
letniości, ponieważ – jak to już powiedziałem – straciłem moją duchową
nieskazitelną światłość. Cierpiałbym mniejsze zło – gdybym zabiegając o innych
– był częściowo pokryty kurzem, ale zachował ową nieskazitelną światłość.
Natomiast zostawiając innych, doświadczyłem większego zła – i tak straciłem tę
światłość. Była to światłość, która ożywiała moją duchową światłość i która
mogłaby w końcu usunąć ten kurz.
Zobacz, drogi Ojcze, co potężny lęk czyni z wrażliwym
temperamentem. Z jednej strony i nie lękać się go, i nie pozwolić niepokoić się,
i denerwować się czasami przez innych – to zawsze przyczynia się do naszej
nadwrażliwości. Z drugiej zaś, bojąc się własnego cienia przy próbie uniknięcia
upadku – upadamy jeszcze bardziej.
Ponadto, jeśli chcemy stać się całkowicie mocni wewnętrznie,
to musimy walczyć i pozwolić kontrolować się po dłuższej walce – my nie możemy
zostawić wielkich bojów, by podążać za mniejszymi. Tak więc, Ty też, słodki
Ojcze, staraj się, żebyś nie popełnił tego samego błędu, jaki ja popełniłem,
gdyż jest godne ubolewania stracić wewnętrzną światłość, która zawsze dawała
nam życie.
Jestem pewien, że rozważywszy moje smutne doświadczenie, nie
popełnisz tego samego błędu. Jeśli chodzi o mnie, to przez Twoje ojcowskie
słowa, postanowiłem poświęcić się zadbaniu o duchowe dobro mojego bliźniego.
Czyniąc to, mam nadzieję wzrastać w Jezusowej miłości, a dobry Pan Ukrzyżowany
przywróci mi zapał i swoją duchową światłość, która utrzymywała mnie przy
życiu[i]. W końcu, będę żyła w pewności, a nie w śmiertelnych wątpliwościach,
które czyniły mnie podejrzliwąm w stosunku do każdego natchnienia, jakie
otrzymywałam. Jestem przekonana, że z pomocą Chrystusa i Twoich modlitw
ponownie będę mógł rozpoznać, co jest prawdą a co fałszem, co pewnością a co
wątpliwością.
Widzisz więc teraz, mój drogi Ojcze, jaką wielką korzyść
będę czerpać z Twoich słów. Obym mógła częściej rozmawiać z Tobą. Teraz jednak,
do momentu aż będę miał sposobność zobaczyć Cię ponownie, bądź tak dobry i
napisz do mnie czasem, albowiem, gdy czytam Twoje listy, wydaje mi się, jakbym
rozmawiała z Tobą, a duch mój był nimi ukojony do tego stopnia, że jest zdolny
odczuwać pokój nawet na otwartym morzu.
To tyle na teraz.  Moje szczere życzenia i ukłony dla
Madonny Anny[ii], Cecylii[iii] i Ojca[iv], który przy innej okazji napisze do
Ciebie. Ojciec poleca się Twoim modlitwom, a także modlitwom Pana Agostino[v],
Pana Gerardo[vi] i wszystkim innym.
A[nielanka] P[aola] A[ntonia Negri]
 

Letter 8 - Trust in the Lord

Letter 8 - Trust in the Lord To our cordial and sweet son in Christ, Mr. Battista.139 SWEET SON IN CHRIST,Why are you so faint-hearted and full of fear?  Don’t you know that we cannot forsake you?  By experience you should be well aware of the help given to you.We have prayed Jesus Crucified.  We do not want any one thing from Him, unless He grants you the same, to your mind and heart.That’s all, but rest assured that we will keep our word.May Christ greet you on our behalf.  Please keep us in your prayers.Christ bless you.Yours,  Father in Christ, Anthony Mary, Priest,and Mother,I, P[aola] A[ntonia Negri]140REFLECTIONSOften times when faced with life’s ordeals we become fearful, and we forget that God takes care of us as his children.We belong to the Church where Jesus Christ is at work.In our prayer we ask God’s blessings for both ourselves and our brothers and sisters.QUESTIONSIf I know that God’s eyes are always turned toward me, should I be afraid of difficulties?Do I believe that in the Church we are under the loving protection of Jesus Christ who is actively present and abiding?In my prayers do I tend to ask a lot for myself and little for others? FOOTNOTES 139. Thanks are due to the Barnabite historian and archivist, Fr. Giuseppe M. Cagni.  In an e-mail communication on September 9, 1998 he considerably identified “Mr. Battista” and suppled the circumstances of Letter 8.140. See n. 59.

Letter 2 - Remedies for Irresoluteness

Letter 2 - Remedies for IrresolutenessCremona, January 4, 1531To the very honorable Mr. Bartolomeo Ferrari19and Mr. Giacomo Antonio Morigia20,  my venerable brothers in Christ.  In Milan  MY VERY DEAR AND HONORABLE BROTHERS,May God, the Changeless One, ever ready to do whatever is good, save you and make you steadfast and determined in all your undertakings and desires according to my deepest expectations.It is quite true, my very dear friends, that God has made man’s spirit unstable and changeable in order that man would not abide in evildoing, and also that, once in possession of the good, he would not stop short, but would step up from one good to a higher one, and to a loftier one still.  Thus, advancing from virtue to virtue, he might reach the summit of perfection.  Hence, it flows that man is fickle in doing evil, namely, he cannot persevere in it because he does not find repose in it.  Therefore, instead of persisting in evildoing, he moves to do good; and, moreover, since creatures did not give him peace, he returns to God.Now of course, I could give other reasons for man’s being fickle, but, to our purpose, what I have said is enough.Oh, how wretched we are!  For, when trying to do good, we use the very instability and indecisiveness we should have and exercise to avoid evil.  And, indeed, I am often bewildered at seeing such great irresoluteness reign in my soul, and for so many years.I am sure, my dear friends, that, had I reflected hard enough on the evils which irresoluteness causes, I would have uprooted this evil from my soul long ago.  First of all, it hampers man’s progress because man finds himself, as it were, between two magnets without being pulled by either; namely, on the one hand, he neglects to do the present good as he looks at the future one. On the other hand, he leaves aside the future good by lingering on the present and even having doubts about the future.  Do you know who he is like?  He is like the person who wants to love two opposite things and gets neither one.  As the proverb teaches, “he who hunts two hares at the same time will see one fleeing, the other escaping.”  As long as a man remains undecided and doubtful, he will surely never accomplish anything good.  Experience teaches this.  There is no need for me to go any further.Moreover, irresoluteness causes man to change like the moon.  Yes, the irresolute person is always restless and can never be content even a midst great joys; for no reason he gets sad and angry and easily looks after his own satisfaction.In all truth, this weed of irresoluteness grows where divine light is lacking because the Holy Spirit quickly reaches the core of things rather than stop at the surface; man, instead, because he does not fathom the heart of things, is unable to decide what to do.  This indecisiveness is at one and the same time cause and effect of lukewarmness.  For the lukewarm person, when called upon to give advice on a subject, will give you plenty of reasons but will not decide which are the good ones.  Thus, he will never tell you where to go or what to avoid.  Consequently, if you were somewhat uncertain before, you are now left completely in doubt.  He becomes eternally irresolute.  On the other hand, the indecisive person loses fervor and becomes lukewarm.A whole year would not be enough to enumerate the evil results and the causes of irresoluteness.  The truth is that if indecision, which we have been talking about, were the only evil, it would be itself more than enough; for, as long as man is in a state of doubt, he remains inactive.To get rid of this defect, two means or ways have been found for our journey to God.  The first helps us when we are unexpectedly forced either to do or not to do something.  It consists of lifting up one’s mind to God and imploring the gift of counsel.  Let me explain: when something unforeseen and sudden presents itself, demanding that a choice be made, we lift up our minds to God asking Him to inspire us as to what we should do.  Thus, following the Holy Spirit’s inspiration, we shall not be mistaken.  The second means or way consists of seeking out our spiritual director, when, of course, we have the time and opportunity to do so, to ask for advice and then act according to his suggestions.If we, dear friends, do not take the proper measures against this evil weed, it will produce in us a pernicious effect, I mean negligence, which is totally contrary to God’s ways.  Therefore, when a man has something important to do, he must think it over and over and, as it were, ruminate upon it; but after such serious reflection and after having sought proper advice, he should not delay executing his project; for the primary requirement in God’s ways is expeditiousness and diligence. That’s why the prophet Micah says, “What does the Lord require of you but to do justice and to love kindness, and to walk eagerly with your God?”;27 and Paul, “Sollicitudine non pigri” (“avoid with care all negligence”);28 and Peter, “satagite ut per bona opera ...” (“be prompt through good works ...”).29  “Satagite” (“Be prompt to action”) he says.  You will find this sense of urgency commanded and praised in innumerable passages of the Scriptures.My very dear friends, I have to tell you the truth: it is mainly this irresoluteness in my soul, besides, perhaps, some other shortcomings, that has caused in me this great and blamable negligence and sluggishness to the point that either I never start anything at all or at least I linger on it for so long that I never accomplish it.  Consider closely those brothers, the children of a recently deceased father who, having heard Jesus’ counsel, “Let the dead bury their dead,”30 right away followed Christ.31 And also Peter, James and John, once called, immediately followed Christ.31  And so, again and again, you will find that those who truly love Christ have always been, to our shame, fervent, diligent, and not sluggish.Take courage, my brothers, stand up now and come along with me, for I mean we should root out these pernicious plants if perchance they are present in your souls; but if they are not, do come and help me as they are rooted in my heart; and, for God’s sake, cooperate so that I may uproot them and imitate our Savior, who, by His obedience unto death32 stood up against irresoluteness and, to avoid being negligent, ran toward the cross regardless of its shame.33  And, if you can now offer me no other aid, help me at least with your prayers.  Alas, dear friends, to whom do I dare to write?  Indeed, to those who do act and do not merely talk, as I do.If this is the case, at least on my part, I can assure you that only my love for you has impelled me to write these few lines to you.But I have to tell you something else: I am very much afraid that the two of you are very careless about finalizing the publication of the book.34  And I mean here in particular Mr. Bartolomeo [Ferrari] with regard to that poor fellow, Giovan Hyeronimo;35 for not only have you allowed so many days to pass without sending any information but you have not even written a word about what you have done so far.  As far as I am concerned, I am willing to excuse you, but search your conscience to see whether or not you deserve reproach or excuse.  Come then, brothers!  If, up to this time, irresoluteness and, side by side with it, negligence have taken hold of our souls, let us get rid of them; and let us run like madmen not only toward God but also toward our neighbors, who alone can be the recipients of what we cannot give to God, since He has no need of our goods.Give my greetings to Rev. Mr. Don Giovanni.36  Fra Bono37 asks him and the two of you to keep him in your prayers.  Do the same for me.From Cremona, January 4, 1531.Your loving brother in Christ, Anthony M. Zaccaria, PriestREFLECTIONSOur commitment to do good must be diligent, steady, and firm.Doubts about our actions reveal that deep inner peace is not to be found in human realities but only in the Creator.Discontent with our accomplishments is a gift by which God moves us to do more and better.Indecision in doing good produces further indecision about what to do and when to do it.The irresolute person pays greater attention to the appearance of things rather than to their essence. He is fickle, irritable, and melancholic. He lacks the divine light that the Holy Spirit gives.Indecision is the fruit of lukewarmness or mediocrity. It manifests itself, for example, in lengthy but fruitless discussions or in a failure to act in the face of difficulties or imperfections.Irresoluteness can be overcome by either directing our thoughts to God or seeking the guidance of a spiritual director.QUESTIONSAm I determined to seek the spiritual well-being and growth of my soul or am I concerned solely with just living a tranquil life?Do I recognize having made wrong decisions? Am I willing to make up and take more careful steps in making decisions?Am I conscious of the value of the time God has given me here on earth? Am I using my time to return to God?Which reality do I value most? Is it possession, health, entertainment, career, or peoples’ appreciation? Or do I rather value faith, love, generosity, honesty, prayer, kindness, or the sacraments, the in-depth study of the faith’s tenets, the striving to improve my human and Christian life?Can I pray to God in my own words and in any circumstances?FOOTNOTES:  19. See Introduction and also Letters VI, X.20. See Introduction and also Letters IV, V, VII, X.  21. See Alessandro Teppa, Vita del Venerabile Antonio Maria Zaccaria (Milan, 1858) 38–50.22. See n. 105. 23. At that time a Notary Public had wider authority than today.  For instance, he could manage financial affairs of widows, provide for the legitimation, adoption, and marriage of natural children, and insure a minor’s rights to inheritance.  This type of activity required countless appearances before the authorities (princes, magistrates, judges, etc.).24. See Orazio Premoli, Storia dei Barnabiti nel Cinquecento (Rome: Desclée, 1913) 10, n. 2.25. In the petition to Clement VII Bartolomeo’s name precedes that of Anthony Mary and other three unnamed petitioners, most probably because his brother, Basilio (see n. 118), was one of the papal secretaries.  The Brief of approval, dated February 18, 1533, is likewise addressed first to Bartolomeo and then to Anthony Mary.  The three unnamed petitioners were Giacomo Antonio Morigia, Giovanni Giacomo De Caseis, and Francesco Di Lecco (the latter is never mentioned in the Letters).  These five young men plus Dionisio da Sesto, Francesco Crippa, and Camillo Negri, actually began their common life in 1534 in their first residence by the church of St. Catherine (see n. 124) and only in 1535, when they were joined by Battista Soresina, were they ready to give themselves a habit, a name, and specific assignments.  The following year Giacomo Antonio Morigia was elected first Superior General as Anthony Mary humbly declined the honor (see Teppa, Vita, 170).  Other practical reasons for declining were: he was full-time spiritual guide of the Angelics in Milan and the only chaplain of Torelli and her county of Guastalla.  Moreover, he also felt he had to keep himself available for his mother in Cremona.  Bartolomeo Ferrari, who headed the missions in Vicenza and Verona (1537–1542), was the second Superior General (1542–1544). 26. The content of this letter echoes that of the sermon on lukewarness (see Sermon VI).27. Mic 6:828. Rom 12:11 29. 2 Pt 1:1030. Lk 9:6031. Matt 4:1832. Phil 2:8 33. Heb 12:234. A plausible clue to identify this book may be found by relating three circumstances.  (1) In May 31, 1530 Anthony Mary apparently declined Fra Battista da Crema’s invitation to help him write The Knowledge of, and Victory over, Oneself; (2) This book was published about a year later in Milan on March 31, 1531; (3) The present letter was written about three months before its publication and in it Anthony Mary complains with his addressees (Ferrari and Morigia who were living in Milan) that they were “careless about finalizing the publication of the book.”  So, most likely the book is The Knowledge of, and Victory over, Oneself.  

Letter 3 - Unceasing Prayer

Letter 3 - Unceasing PrayerMilan, July 28, 1531To the honorable Mr. Carlo Magni,38 a most upright attorney,whom I honor as a father. At St. Anthony’s,In Cremona. VERY DEAR FATHER AND BROTHER IN CHRIST, GREETINGS.I have received your letter of the 23rd of this month, and I set out to answer it only after kneeling a long time before the Crucifix on your behalf, for I think it is necessary to learn from Him what I have to teach you.  Had you not employed such a warm and amiable insistence, I would have almost preferred to keep silent; but moved by your entreaty, I will stammer out what I am unable to express clearly.Thus, dear father in Christ, since your professional activity is quite binding, taking much of your time and energy, necessity suggests choosing a fitting method of prayer.  That’s why I would like you to practice, as much as you can, the following three exercises: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.Discuss with Christ everything that may be happening to you: your doubts and your difficulties, especially the hardest ones.  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.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 sophisms 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;41 and again, that He is so wise that He will show the wise of this world for what they are: fools and know-nothings.42Well, then, if in favor of those who have recourse to Him God destroys all the sophistic stratagems of modern men, who seem so intent in separating man from God, can’t you imagine how He will disperse other less complicated machinations 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?Then, my very dear father in Christ, enter into conversation 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.  I am not going to add anything else, for I want experience to speak for itself.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 dear 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.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.Thus, if we want to maintain our union with God and, at the same time, to go on working, talking, thinking, reading, and taking care of our affairs as usual, let us often lift up our minds 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, dear friend, should act in this way, and your studies and works would suffer almost no disadvantage.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.;43 and the external actions will not hinder the interior ones and vice versa.  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, as I truly think you do), so that you may not change your mind.  If this were to happen, it would cause me very great pain indeed.My very dear 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 written 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; but above all else, while observing the first exercise, keep the third one which I am about to show 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.Now, if you asked me which defect, in my judgment, is the dominant one in you, I would answer that, according to my poor insight, there is some sensuality in you.  But no, your main defect is not sensuality (you understand what I am talking about, don’t you?), but anger and a sudden change of mood caused by pride, which, in turn, is born of the knowledge and education that you have acquired by your studies and by the expertise which you have obtained naturally and through long practice.  Think about it, and you will see that this is what makes you discontent, disturbed, prone to use bad manners and to say unbecoming words.  Besides, this root of pride produces other bad fruits and effects in you.I have just shown you the evil that in you is the mother of all vices.  Kill it, then, and it will not produce any more offspring.  It is up to you now to search the manner and the means of how to do it.  But, if you do not know how, at some other time I might possibly write to you about it or explain it to you in a conversation.  If perhaps this were not your main defect (although for many reasons I am convinced that it is), find out which one it is and kill it.If you 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.  Amen.I have bought a device to produce good and updated printing, and I will send it to you.  It costs three liras and ten pennies.I am about to send out some books on the spiritual life, which I believe to be more useful than any others you might read.  I will send them to you.  Try to convince the A.44 to buy them, for they will serve well those who want to make progress here in this life.Our Fra Bono?45  Well, both you and I have lost him.  He keeps away from me, or just seems to avoid me, on account of some obstacle.  Some three or four days go by without seeing each other; and when we do, I can barely speak to him.  He must be afraid that I want to convince him to join us.  I like the letter you wrote to him, but he needs stronger exhortations. So do give them to him.I will be writing to the A.  Greet them all, each and everyone, on my behalf.  Recommend me very warmly to the prayers of our Reverend Primicerio,46 etc.From Milan, July 28, 1531Your son and brother in Christ,Anthony M. Zaccaria, Priest REFLECTIONSTo walk in the way of the Lord we must adopt a method that is suitable for our profession and is favorable for our spiritual growth.We may dialog with Christ about our daily problems, especially the most challenging ones. We may also discuss with him the solutions we intend to adopt. And Christ will certainly make known to us his advice.Directing our thoughts to God, even for a brief moment, is another effective method of keeping ourselves in the way of the Lord.  By this we receive grace from God.Christ’s wisdom is wiser than the wisdom of any wise man.The weakness of the human mind makes communication with God difficult, but God’s help makes it easier.QUESTIONSAm I aware that with a suitable method I can foster my spiritual life even as I am absorbed in worldly affairs?Do I believe that God will listen to me even if I ask for his advice on worldly matters because he loves me and he desires my spiritual and material well-being?Have I ever tried to dialog with Christ in prayer about all my problems and concerns?Am I convinced that I can always bring to God all my concerns because he knows everything and has an answer to everything?Do I know that with God’s help it is always possible to live constantly in his presence? FOOTNOTES38. See  Introduction of this letter. 39. See Gaetano Bugati, Copia publica Processus auctoritate Apostolica Mediolani constructi super virtutibus et miraculis Ven. Servi Dei Antonii M. Zaccaria (Rome: ms. in the General Archives of the Barnabites) 1070. See also Virginio Colciago, ed., Gli Scritti (Rome: Edizioni dei Padri Barnabiti, 1975) 338–9. 40. See Appendix I. Attestations of Father Battista Soresina about the life and death of Rev. Father Anthony Mary Zaccaria, p. no.41. Lk 21:1842. 1 Cor 1:19–2543. Cf. 1 Cor 10:3144. This ‘A.’ is found both in this letter and in Sermon II.  This letter’s context plainly shows that ‘A.’ represents people with whom Anthony Mary corresponded as a spiritual director.  The sermon’s audience was a group of people eager to live a more fervent Christian life (“This is the state to which you are led and called and invited by these meetings in our ‘A’...”  See Sermon II, p. 14) The existence of this group is attested by our earliest historians. Agostino Tornielli (1543–1622), in his De principiis della Congregatione de’ Chierici Regolari di S. Paolo Decollato (1595), tells us that Anthony Mary, on the advice of his spiritual director, the Dominican Fra Marcello, initiated a gathering of nobles in the little church of St. Vitalis in Cremona.  Here he guided them toward Christian renewal with eloquent, Bible inspired, talks. Likewise, Giovanni Antonio Gabuzio (1551–1627) refers to a “piorum hominum conventus” (“a gathering of devout people”) in his Historia Congregationis Clericorum Regularium Sancti Pauli ab eiusdem primordiis ad initium saeculi XVII (Rome: Salviucci, 1852) 33.  Incidentally, Gabuzio’s History was completed in 1622 but remained unpublished in the wake of a time-consuming controversy about the identity of our Founder: was he Anthony Mary, the traditional view, or Giacomo Antonio Morigia, our first Superior General, as claimed by Fr. Giovannambrogio Mazenta (1565–1635)?  This controversy formally ended when at the 1620 General Chapter Fr. Mazenta accepted the traditional view.  The group mentioned by Tornielli and Gabuzio is not identified by a name.  Contemporary Barnabite historians have concluded that ‘A.’ means “Amicizia” (Friendship) and “Amici” (Friends).  In 1959 Giuseppe M. Cagni and Franco M. Ghilardotti edited the critical edition of Anthony Mary’s Sermons (“I Sermoni di Sant’ Antonio Maria Zaccaria,” Archivio Italiano per la Storia della Pietà, ed.  Giuseppe De Luca [Rome: Edizioni di Storia e Letteratura, 1959], 2. 233–283).  To reach their conclusion, the authors pointed out the following: first, that Bartolomeo Stella, another pre-tridentine reformer, founded an Oratory of Divine Love in the northern Italian city of Brescia in 1520 and called it “Amicitia” (Friendship) and its members “Amici” (Friends).  Secondly, that in this Oratory’s Statutes “Amicitia” is nearly always indicated with the letter ‘A.’ (see ibid. pp. 236–237).  Given the closeness of Brescia to Cremona (about 35 miles), it seems quite plausible that Anthony Mary was acquainted with Stella’s Oratory and most likely adopted the same name for his group, and the same one-letter abbreviation.As to the initials ‘F.’ in Sermon I, p. 3 (in the original manuscript this ‘F.’ is blurry; it could also be read ‘A.’) and ‘N.’ in Sermon I, p. 5, they could easily be read as “Fraternity” and “Nobility.”  In any case their respective contexts identify them with ‘A.’ (“Amicizia”). 45. See n. 16.46. An unidentified church dignitary. 

Letter 5 - Spiritual Renewal and Progress

Letter 5 - Spiritual Renewal and Progress Cremona, May 26, 1537To my Angelics and divine Daughters in Christ:Mother Prioress,63 Mother Vicar,64 Madonna65and Angelic Paola Antonia [Negri]66 and all the others who are both my daughters,and daughters of St. Paul the Apostle, in Christ, at the convent of St. Paul the Apostle.  In Milan MY SWEET AND BELOVED DAUGHTERS, MY ONLY STRENGTH AND CONSOLATION, I am overwhelmed with joy when I think that soon I will be among so noble and generous souls as you are, amiable daughters.  You are my crown and my glory, so much so that someday I will make our holy Apostle Paul feel envious of me on account of you.  In fact, you are not inferior to his [spiritual] daughters in your great desire to suffer for Christ, in your total contempt of worldliness and self-denial, and in your striving to lead people to a spiritual renewal and to Jesus Crucified who is despised so much. Moreover, you, my daughters, all of you, not just one, by wholly renouncing any desire for recognition as well as the interior consolation which Paul’s disciples in general used to cherish very much, are filled with apostolic zeal in removing from the hearts of people not only idolatry and other big, big defects, but also in routing out the most pernicious and greatest enemy of Christ Crucified, which is nowadays triumphing almost everywhere—I mean, Lady Tepidity.Unfurl your flags, my dear daughters, for Jesus Crucified is about to send you to proclaim everywhere the vital energy of the Spirit. Infinite thanks to you, Lord, for giving me such generous daughters.In the meantime, my beloved, please make every effort to gladden my spirit so that on my arrival I may find that you have made great spiritual progress as you compete with one another.  May I find that some of you have acquired such stability and fervent perseverance in spiritual matters that you will never again be victim to a will that fluctuates between fervor and tepidity, but rather will enjoy a steady and holy fervor, nourished by life-giving water and enriched by new vigor.  May I find that another one has received such great faith that even the hardest things seem quite easy to her, without being deceived in her confidence by either presumption or vainglory.  May I find that someone else believes that she has reached perfection by doing her daily chores, no matter how insignificant they may be, with constancy and persistence, not allowing herself to become bored or feel humiliated.  May I find that another one has utterly denied herself, putting aside her own interests to care for others, since she has convinced herself that it is a great gain for her not to worry about herself but about others, and mindful to be at all times prudent and mature in her activities.  May I find that others have arrived respectively at overcoming their irrational sadness or their discouragement at having lost control in the war against self, or their hardness of spirit, voluntary distractions, or this or that shortcoming.  And so from all this progress of yours may I conclude that you have received the teacher of justice, of holiness, and of perfection: the Holy Spirit, the Paraclete.  He, of course, will not let you go wrong; rather He will teach you everything.  He will not let you lose heart, but will always remain with you.  He will not leave you in need, but will provide you with everything.  He will grant you, in particular, a continuous spirit of self-abandonment on the ignominious cross, and lead you to a life conformed to Christ’s according to the pattern of the great saints.  Consequently, you will be able to say with your Father, “be imitators of us as we are of Christ.”72Be mindful only of this: both our Blessed Fathers, St. Paul and Fra Battista,73 have left us such a great example of noble and profound love for Jesus Crucified, love for their own sufferings and humiliations, and love for the thorough conquest of souls, that, if we had no such unbounded desire for the aforementioned things, we would not be considered their children, but bastards and mules. You, of course, do not want to be in such company.  Your generous hearts want to belong above all to Christ and to please me, your beloved father.  And I always think of you with loving care, anxiously awaiting the moment when I can return to you.To Christ Crucified I recommend you through your worthy Superiors: that they may not fail in their usual care for you, both because of their love for you and because of my prayers, the prayers of this faithful servant who constantly offers you to Him.I ask you to tell them to cheer up my heart by bringing about your progress and mine, too.May Christ make this a reality.  May He bless you all with a special blessing of His, a blessing complete and perfect.My mother,74 Cornelia,75 and our Battista76 send their greetings.Special greetings from my dear Isabella77 and Giuditta 78.May Jesus Christ bless you.From Cremona, May 26, 1537.Greetings to my Giuliana.79  I remind you to be generously responsive to the holy and zealous effort of our noble Paola [Torelli]80 and to give joy to our common Father, our saintly Father Superior.81Your Father in Christ and indeed your Spirit in Christ, Anthony Mary Zaccaria, Priest REFLECTIONSAcceptance of our crosses, patience in dealing with conflicts, and tolerance of people’s imperfections are all signs of authentic love for Christ.True love banishes lukewarmness which prevents us from imitating Christ Crucified.Only those who imitate Christ can convincingly invite people to follow him.Anyone who has attained the inner peace produced by a deep and solid faith will never be worried when things go wrong nor will he exult when they go well because he has learned to leave everything in God’s hands.People who love God attach no importance to any tasks that are entrusted to them, or are given to them by chance, because these tasks, great or small, have the same value in the eyes of God when done in love.We show great love for our neighbor when, in imitation of Christ, we deny ourselves and put Christ above ourselves.Those who accept their crosses deny themselves. They rely on the teachings of Christ more than on their own knowledge. They follow the Spirit who preserves them from error, sustains them in difficulties, and gives them abiding peace.QUESTIONSCan I carry the cross of living with imperfect persons patiently and willingly?Can I overcome the dullness of a day-to-day life, lived without liveliness and in moral and spiritual lukewarmness? Am I able to carry this cross, which is heavier than any other crosses I carry, with strong determination?Am I convinced that only by living in harmony with Christ can I find the motivation to proclaim the Gospel with enthusiasm as it has then become part of my very life?Do I know that changing moods is a sign of unsteady faith?Do I accept in the same way, for love of Christ, both tasks that are important and those that are modest?Do I understand that to be able to love my neighbor truly, I must loose myself?How can I know if I am inspired and guided by the Holy Spirit? FOOTNOTES  63. Domenica Battista (Angela) da Sesto: sister of Fr. Dionisio, first Prioress of the Angelics in Milan (1536), a missionary in Vicenza where she was Prioress of the Converted, and Porzia Negri was her vicar.  See also Letter VI, Introduction.64. Most probably she was one of the first six Angelics, not counting the Prioress, Domenica Battista (Angela) da Sesto, and the Mistress, Paola Antonia (Virginia) Negri.  The other four were: Agnese (Isabella) Baldironi, who is traditionally credited with suggesting the name “Angelics” for their religious family, Antonia Maria (Ludovica) da Sesto, the Prioress’ sister, Maria Maddalena (Bianca Lucia) Rottoli, and Tecla (Bianca) Martinengo.65. Countess Torelli.  See n. 12.66. See n. 59. 67. See Gabuzio 35: Countess Torelli “deemed that he [Anthony Mary] would be most qualified for the project she was contemplating, namely, that he establish and direct a convent for her young ladies.” 68. See n. 118. 69. Cf. Carlo Gregorio Rosignoli, Vita e virtù della Contessa di Guastalla Lodovica Torella, nominata poi Paola Maria, dell’ insigne monastero di S. Paolo e del Regio Collegio di Maria Vergine (Milan, 1686) 29.70. See n. 9. 71. See Premoli, Storia 38–39, n. 2. 72. 1 Cor 4:16; 11:1 73. See Letter I, Introduction. 74. See n. 15. 75. A member of the Zaccaria household. 76. A member of the Zaccaria household.77. A member of the Zaccaria household. 78. A member of the Zaccaria household. 79. Very difficult to identify, but without a doubt a member of the Angelics’ entourage in Milan. 80. See n. 12.  

Letter 7 - Christ's Will Versus One's Own Will

____________________________________________LETTER 7 Guastalla, November 3, 1538To the children of Paul the Apostle and ours too: Mr. Giacomo Antonio [Morigia],122 Mr. Battista [Soresina],123and all the others. At St. Ambrose’s.  In Milan   MY SWEETEST CHILDREN IN CHRIST,It seems that the devil is sowing doubts in me about what is going on among you.  Yes, he is suggesting to me that, since none of us is present in the community, among all other evils that he has sown and is still sowing in your hearts, there reigns confusion in our house.  In fact nothing there goes on in an orderly fashion.  I certainly do not want to believe this, but, just the same, I want to open my heart to you.  And do not believe that it is my habit, as it seems to you, to send you harsh letters.  No, they are prompted by my extreme love, which makes me worry about you.My suspicion, then, does not lead me to conclude, but at least to doubt very much, that the devil is telling me the truth.  In fact, it seems that some among you, as if dozing or sleeping, are not complying with the intentions of their Superiors.As you know, my dearly beloved, it would be a good thing indeed if our Superiors were to write down on paper all rules and regulations.  But what good would they be if they were not also written in our minds?  If, for instance, there were someone, not a disciple of ours, who nonetheless would take delight in interpreting our intentions carefully and in carrying them out faithfully, always keeping them before his eyes—this one, indeed, would be a far better and more genuine disciple of ours than the one who had our intentions written on paper, but not in his heart, even if he loved to call himself our disciple.Do not believe it to be a small evil to forget or to neglect our Superiors’ intentions.  For what else would that look like but lose interest in our initial resolutions, or having our Superiors clearly understand that, should they pass away or, for some reason, absent themselves, we would soon leave aside their directives?  Is it possible that those who possess greater fervor than their teachers may be inclined to dismantle the foundations established by the latter?  Does not just the opposite happen: that far from abolishing them, they would add some more, not, of course, to contradict the former, but to bring them to greater perfection and to consolidate them?Thanks be to God for blinding us so as to enable you to see better and to beget your own children as legitimate children, since your parents begot you as bastards!  If your eyes are blind and adulterous, can you imagine what the rest of your body will be?132I am not making these remarks to shame you,133 but only because I would like you to show your Superiors the same attachment that they show you.  But shouldn’t your virtuous hearts, because of the natural knowledge engraved in them, sustain you so that you may no longer need written laws?  And if you are generous, you will learn to conduct yourselves with the law engraved in your hearts, rather than with external laws.  Thus you will move forward to fulfill not so much the word of the law but its spirit.  If you then do not want to obey like slaves, but like family children, that is the way you should act.Thus, if you have a Superior, you will let him direct you, as if there were an angel for that task, without caring who the Superior is—this or that person. And whether the Superior is present or absent, you will always safeguard the union of the body with its head and never cause divisions.  You will be careful in the future not to stick rigidly to your Superiors’ words and guidelines, but you will learn to be flexible in each circumstance by interpreting their intentions for the best.And, again, you will not foolishly try to be equal to others by imitating their way of behaving and talking because, if it is all right for an immature person like a child to say “mommy” and “daddy”, it is not so for an adult.  It is quite the same in spiritual matters.Likewise, let us suppose that one meddles in things which somebody else is already concerned with; the latter should not take offense at that. What do you think our life is all about?  Do we, by chance, aim to become lords and masters of this world, rather than to help each other make progress and humble ourselves more and more?  If this is the case, as indeed it is, why do some tear down that which others build?Please, take care lest favors weaken your spirits, and praises cloud your minds; rather let us encourage ourselves and others in Christ.  Let none of you disobey orders, and if anyone would do that, you must instead observe them with greater fidelity.  In the absence of the Superior, be your own Superiors and work for victory over yourselves.Vie with one another to become humbler, simpler, and readier to seek not so much your own will but Christ’s in you.  In this way you will easily put on Christ.134  You will avoid doing things routinely, and will accomplish the will of our holy Father, who, as you may recall, wants us to be foundation and pillars135 in the renewal of Christian spirit.If you only knew how many promises of this blessed renewal have been made to several holy men and women, you would see that all of them are certainly to be fulfilled in the sons and daughters of our holy Father, unless Christ had wanted to deceive them, which is impossible because He faithfully keeps His promises.O dear Father, you have constantly toiled and suffered, and we enjoy the fruits of your zeal.  The cross was your dowry, and we will inherit abundant rest.  In other words, by always carrying and, as it were, eating up crosses, we will yield fruits, both yours and ours.I entreat you, children and offspring of Paul, to open wide your hearts.136  For those who have nurtured and still nurture you, have hearts larger than the ocean!  And be no less worthy of the vocation to which you have been called!137  If you really mean it, you will be here and now heirs and legitimate children of our holy Father and of the great saints; and Jesus Crucified will extend His arms over you.  I am not lying to you!  Who of us could do this?  See, then, that you please me, and keep in mind that, whether I am present or absent, you owe it to me to make me happy.  That’s all.May Christ Himself write our greetings in your hearts.From Guastalla, November 3, 1538. Yours in Christ, Anthony Mary, Priest,Priest of Paul the Apostle,and Angelic P[aola] A[ntonia Negri].138  REFLECTIONSIt is typical of the devil to raise doubts in us about somebody’s behavior, leading us to judge his attitude and conduct negatively. This should not keep us from offering fraternal correction. When somebody makes mistake, we should correct him, but without judging his intentions that are known only to God.Our conduct must always be consistent whether we are in the presence of superiors or alone. We must always act according to our conscience because God is always present, and He sees what we do.Since the virtue of obedience is a product of love, we obey not only the commands of our superiors but also their desires, not only what is written but also what is simply stated.Obedience to superiors implies not only execution of their orders to the letter but also acceptance of their will with an understanding of their intentions.When we notice that others perform better than we do, we should not be jealous, but rather we should give glory to God and strive to imitate them.To renew Christian fervor, we must humbly conform ourselves to God’s will, avoid doing things only out of habit, and learn to savor the cross in order to harvest its fruits.QUESTIONSDo I know the difference between criticism, rash judgment, and giving fraternal correction?Is my behavior determined by the presence or absence of superiors?Does love of God and superiors motivate me to obey not only externally but also internally?Does my obedience consist only in doing what I am commanded to do or also in meeting the superior’s intentions?Does the success of others arouse in me envy or imitation?When facing life’s difficulties, do I tend to complain, or do I endure these difficulties with faith and patience?FOOTNOTES 122. See Letter II, Introduction.123. See Introduction of this letter and also Letter X.124. They were acquired by Anthony Mary with the financial help of Bartolomeo Ferrari and Countess Torelli between the fall 1533 and summer of 1534.  For all practical purposes, the church of St. Catherine functioned as their chapel.  By 1533 this small complex housed nine religious.  See n. 25.125. See Premoli, Storia 39.  The formal donation occured on April 12, 1539 (Ibid. 17. N. 2).126. The county was sold on October 3, 1538 to Prince Ferrante Gonzaga for the sum of 22,180 gold coins.  See Premoli, Storia 42.  For Anthony Mary’s next and last involvement in Guastalla see Letter IX, Introduction.127. See n. 25.128. Battista Soresina (c. 1512–1601), one of Anthony Mary’s first eight companions, was ordained on December 16, 1538.  See n. 25 and Letter X, Introduction.129. See Gabuzio 42.130. Antonio M. Gentili, I Barnabiti (Rome: Padri Barnabiti, 1967) 93, no. 64.131. The writing of the Constitutions was authorized by the Brief of Clement VII, 1533, and the Bull of Paul III, 1535 and we know from a 1570 letter of Fr. Nicolo D’ Aviano (1509–1584) that “Father Anthony Mary of beloved memory” authored a set of Constitutions.  However, these Constitutions were only an outline, written in Lombard Italian, and were based on a previous Latin outline by Fra Battista da Crema.  They were never promulgated.  They were first published by Orazio Premoli in 1913.  It should be noted that Anthony Mary was in no rush to write any Constitutions because, first, his community was still small and, second and most importanly, he wanted to test their validity beforehand on the actual performance of his religious.  See Premoli, Storia 22–23.132. Cf. Matt 6:23.133. Cf. 1 Cor 4:14.134. Rom 13:14.135. 1 Tim 3:15.136. 2 Cor 6:11–13.137. Eph 4:1.138.See n. 59.

Letter 10 - Steady Growth in Holiness

Letter 10 - Steady Growth in Holiness Mr. Battista [Soresina].154Guastalla, June 11, 1539  DEAR SON IN CHRIST, GREETINGS.I have received your letter and, of course, I can’t neglect to answer it with at least greetings and a few words.It has always been my desire to see you grow steadily in perfection.  That’s why it was for me like being stabbed in the heart, whenever perchance it seemed to me that you—although unawares, or simply unintentionally, and not maliciously—were not fulfilling my expectations as completely as I desired.But far greater was the pain whenever your shortcomings were causing grief to others; for these hurt me more than those which affect me personally as, on the contrary, I derive greater satisfaction from your virtuous deeds that affect others rather than from the ones that would affect me.  And this is so because by doing this you show to have greater virtue and you let yourself be ruled by noble obedience which retains the selfsame fervor both when the Superiors are present and when they are absent and also when you deal with others exactly as you would with your Superiors.What a great joy it was for St. Paul to say that the Corinthians had found out that he had told the truth about them through Timothy and Titus!163  Likewise, if others find you as simple and zealous men, totally apostolic in your effort of gaining others to Christ, not frightened by the noise of passions or temptations but rather keeping your virtuous life well balanced in tumultuous as well as in serene and friendly situations; and if they see in you the favorable portrait I have just delineated, then you can be sure that you will make my joy perfect.  But if you behave differently, you will surely cause me a deadly grief.I have something to tell you, cordial Mr. Battista.  I have come to know—and not without great worry—that you do not behave with your Father Superior in all simplicity, as you used to do with me, but you are two-faced when dealing with him.  This, of course, has broken my heart, and it would have caused me a far greater suffering had I fully believed that report.Alas!  What should I think of you if this behavior of yours were true?  Of whom could I glory had you truly fallen into such a fault?  And I mean you, the one I carry in my heart as the fountain spring of all gladness.  Woe is I!  If all my children care so little about making me happy, would it not be better for me to have never begotten them, rather than to see them degenerate?Is this the way you, O Dionysius, O Timothy, O Titus, treated your Paul?  Oh, no!  You always kept in your hearts the love and the very presence of your Father and harbored no other thought but that of pleasing him.  Alas!  This is not my case at all.If only someone else were deceiving me!  But Mr. Battista, ... the person whom I entrusted with the very best that I possess.  Were he the one who had acted like that toward me, it would be too hard for me to accept.Let me tell you and assure you before Christ that, if you want to, you can make me live happy and give me the joy of seeing you behave sincerely and simply with everyone.What does it profit you to make me suffer?  What do you gain in damaging yourself and in afflicting me?  What will you gain by falling from the height you have already achieved?  I promise you that Jesus Crucified will lift you up to such a degree of perfection that the other sons of St. Paul164 will look at you with holy envy, provided that you always—as a favor to me—see me, yes my very face, in everybody else.If, from now on, I do not see you radically changed and walking in this direction—that, seeing other Superiors, you may always see me; and seeing me or those who represent me, both in me and in the others, you may see the very person of Jesus Christ, the shepherd of your soul, and you may strive to be sincere and humble and virtuous with me and the others as you would with Jesus Christ—I will not be pleased with you, and I will pray Jesus Crucified to take me out of this world so that I may never again find myself in similar anguish.If, from now on, you continue being at fault, you will make me believe that you were responsible for your past mistakes.  Indeed, your past, present, and future behavior will make me believe that Jesus Christ wants me to die, leaving behind degenerate and less than legitimate children.Well, this is enough, for I am sure that—although you have made mistakes, and maliciously at that—you will not deviate any longer, but you will be open and sincere both with Mr. Giacomo Antonio [Morigia]165 and with everybody else.  And for this I entreat you because all my happiness rests on you and all the others together.Humble yourself under the hands of all.  Do not fail to help others make progress, and avoid isolating yourself from the others if you want me to believe that your humility is the result of your love for, and obedience to, me, rather than of some interior anger.Remember me to my beloved Mr. Dionisio [da Sesto],166 to the faithful Giovanni Giacomo [De Caseis],167 to the humble Mr. Francesco [Crippa],168 to the lover of suffering Giovanni Antonio [Berna],169 to my cordial Giovanni Antonio170 and Tommaso [Dati],171 to the ailing Mr. Camillo [Negri],172 to the quick-tempered Righetto [Ulderigo Groppelli],173 and to that simple soul of Mr. Corrado [Bobbia].174Give my greetings also to Mr. Filippo175 and Mr. Janico,176 to Mr. Modesto177 and his wife, to Mr. Bernardo [Omodei]178 and his children, to Mr. Giovanni Antonio’s [Berna]179 nephew, and to my amiable Mr. Baldassarre [Medici],180 Mr. Giovan Pietro [Besozzi],181 and all the others.And in my name, ask my Reverend Fathers, Fr. Superior182 and Fr. Bartolomeo [Ferrari],183 to bless you.  I am not going to write to them, for Christ Himself will write in their hearts; nor do I recommend anything to them because from now on they themselves are responsible for everything.May Christ grant me satisfaction in you.From Guastalla, June 11, 1539.Your Father in Christ, Anthony Mary, Priest   REFLECTIONSWe must be motivated by love and an earnest desire for spiritual growth and personal commitment to encourage and inspire our brothers and sisters.The spiritual decadence of our brothers and sisters should cause us grief and make us desire for their conversion.We show the same attitude toward all because they are our brothers and sisters in Christ. QUESTIONSDo I regard myself as better than the others?Have I shown real concern toward the spiritual growth of my brothers and sisters even to the point of having to suffer for them?Am I willing to share with others the love I show with my loved ones, knowing that we all have the same Father in heaven?Am I aware that God’s grace which supports those who pursue holiness must be accepted in faith and with personal commitment?Are not some forms of isolation and refusal to collaborate perhaps subtle forms of selfishness?FOOTNOTES 154. See n. 128 and Introduction of this letter.155. Orazio Premoli, Le Lettere e Lo Spirito Religioso di S. Antonio M. Zaccaria (Rome, 1909) 54.

Letter 11 - Becoming Great Saints

Letter 11 - Becoming Great Saints Guastalla, June 20, 1539To the honorable Mr. Bernardo Omodei184 and Madonna Laura [Rossi],185 both worthy of much respect in Christ.   HIGHLY ESTEEMED BROTHER, OR, AS YOU PREFER TO BE CALLED, DEAR SON, MY GREETINGS AND MY VERY SELF TO YOU IN CHRIST.I have received your letter, and here I am to answer it, or rather, to talk, as it were, with you and your most cordial Madonna Laura.You have decided to give yourselves to Christ, and I desire that you do not fall victims to lukewarmness, but rather that you grow more and more fervent.  For if you let lukewarmness ensnare you, your life in the spirit will be overcome by the flesh, and—to use the proper word—you will be Pharisees rather than Christians and spiritual persons.Now, here is how the lukewarm—the Pharisee—behaves.  Having left his old ways, he does not commit big sins any longer but takes pleasure in little ones; and does not feel remorse for them.  For instance, he stops blaspheming and insulting his neighbor, but he attaches no importance to getting somewhat upset and to insisting on his own opinion rather than to giving in to his opponent.  Speaking evil of others is no longer a bad habit of his, but indulging quite often in vain and useless chatting during the day is not much of a sin to him.  He got rid of eating too much and drinking excessively, as drunkards do, but he enjoys snacking here and there, between meals, without necessity.  The vicious habits of the flesh are a thing of the past for him, but he takes delight in conversations and entertainments that are not so clean.  He loves to spend hours in prayer, but during the rest of the day his spirit wanders aimlessly.  He no longer seeks honors, but if they are given him, he gloats over them.I have given some examples; you can multiply them.  Be sure to conclude that the Pharisee or lukewarm person works at getting rid of serious sins but allows himself to commit little ones.  He eliminates all illicit things but desires everything that is considered licit.  He refrains from sensual actions but takes pleasure in visual sensualities.  He wants to do good but only within certain limits.  He controls himself but not totally.  I am not saying that he should accomplish all this in the twinkling of an eye and in a short time, but neither should he by fits and starts and over a long time.On the contrary, anyone willing to become a spiritual person begins a series of surgical operations in his soul.  One day he removes this, another day he removes that, and relentlessly proceeds until he lays aside his old self.  Let me explain.  First of all, he eliminates offensive words, then useless ones, and finally speaks of nothing else but of edifying things.  He eradicates angry words and gestures and finally adopts meek and humble manners.  He shuns honors and, when they are given to him, not only is he not interiorly pleased, but he also welcomes insults and humiliations, and even rejoices in them.  He not only knows how to abstain from the marital act, but, aiming at increasing in himself the beauty and merits of chastity, he also renounces anything smacking of sensuality.  He is not content to spend one or two hours in prayer but loves to raise his mind to Christ frequently.  Now, share your thoughts with one another on other subjects, just as I have done so far.Amiable Madonna Laura and you, dear Mr. Bernardo, accept my words and reflect on them with the same affection as I have told them to you.  I do not say, of course, that you should accomplish everything in one day.  What I do say is: I would like you to be intent on doing more every day and on eliminating every day even licit sensual inclinations.  All this is, indeed, for the sake of willing to grow in perfection, of diminishing imperfections, and of avoiding the danger of falling prey to lukewarmness.Do not think that my love for you or the good qualities you are endowed with, may have me desire that you be just little saints.  No, I greatly desire that you become great saints, since you are well equipped to reach this goal, if you will it.  All that is required is that you really mean to develop and give back to Jesus Crucified, in a more refined form, the good qualities and graces He has given you.Because of my deep and tender love for you, be pleased, I entreat you, to comply with my wishes in this matter.  For I know the summit of perfection Jesus Crucified wants you to reach; the abundant graces He wishes to give you; the fruits He wants to gather in you; and the peak of holiness to which He wants to lead you. Good Madonna Laura and amiable Mr. Bernardo, disregard the person who makes these exhortations; consider instead his love for you.  See how I long for your perfection.  Look into my heart; I lay it open to you.  I am ready to shed my blood for you provided you follow my counsels.  Let it be known to you that I would be hurt to the marrow of my soul were I not sure that you not only ought to do this—but also to accomplish any of the greatest deeds performed by any male or female saint.Fully convinced of your desire to be faithful to Jesus Crucified, I have written this letter to you, not with pen, but with my heart.  And I entreat you to value it and read it often—even every week if it suits you.  I promise that if you heed it, in the absence of any other book, it will become such a book as to help you reach great perfection if you read it along with the book that records the sweet memory of the cross of Christ.I have not written one word without some special meaning in it.  If you discover it, it will be, I think, most useful and gainful for you.As I cannot write to you as often as I would like, it will please me if you care enough not to lose this letter.  In fact, I hope that, by Christ’s power, anytime you read it, it will be for you like a new letter, and moreover, by means of it, you will be able, as it were, to write a new one by yourselves.Cordial Madonna Laura, you will excuse me if, because of my physical weariness, I am unable to answer all your requests, as I would like to.  I entrust to your care both your perfection and Mr. Bernardo’s; likewise, Mr. Bernardo, I recommend to you your own perfection and your wife’s.I am indebted to both of you,189 and, as far as I am concerned, I want never to be free of the debt.Remember me to your dear sons and daughters.Christ bless you.From Guastalla, June 20, 1539. Yours in Christ.Brother and part of you,Anthony Mary, Priest REFLECTIONSA lukewarm person is one who does not curse or insult but strongly imposes his ideas, who does not slander but gossips about others, who does not get drunk but enjoys good meals, who does not act unchastely but takes pleasure in shady jokes or suggestive talks, who prays but then allows his mind to be unfocussed all day, who seeks no titles but loves to be praised and esteemed.Typically, a lukewarm person avoids serious sins but takes pleasure in little ones.A spiritual person, on the contrary, removes every obstacle from the road to Christian perfection. He shakes off every idle and useless word or thought; he expresses himself in a gentle and humble manner; he accepts humiliations patiently; he tries to live chastely and strives to be always aware of God’s presence.Christian perfection cannot be attained in an instant; it is a long journey to be taken every day, and step by step with constancy.We should not settle for mediocre holiness but rather aim at attaining the highest perfection willed for us by the Lord.QUESTIONSDo I realize that failure to go forward in spiritual life slowly produces a going backward?Do I have the courage to examine myself thoroughly to find out how imperfect I am and how much I still have to do to correct myself?Am I aware that small defects or venial sins are like physical illnesses that may not be deadly but lessen my credibility?Do I hold in my heart a strong desire to grow ever more in perfection by a greater commitment to prayer, charity toward others, clarity of conduct, purity of heart and mind, or a humble acceptance of adversities?Do I have the patience to move slowly toward holiness, allowing no difficulty, weariness, or defeat caused by weakness to stop me? Am I always ready to start again with the help of God?Do Jesus’ words, “Be perfect as your heavenly Father is perfect,” urge me to aim at the highest possible goal, that is, the sublime holiness which we are all called to achieve?FOOTNOTES 184. See n. 178185. The wife of Bernardo Omodei.  Besides Fabrizio she had two other sons, Giambattista (who sponsored the chapel of St. Ambrose in St. Barnabas) and Paolo.  Laura and Bernardo are included in the list of benefactors of the historical mother house of the Barnabites (see n. 105).186. For a fuller discussion on the reasons for Anthony Mary’s return to Guastalla see Cagni, “Spunti,” 438–439.187. Premoli, Storia 538–539.188. Premoli, Storia 101, 533.189. Cf. Rom 1:14.

Letter 6 - Spiritual Progress & Christian Service

 
 
Letter 6 - Spiritual Progress and Christian Service
 
 
Cremona, October 8, 1538
To the Reverend Father and brother in Christ, 
Mr. Bartolomeo Ferrari.82 
To the Reformed.  
In Vicenza
 
 
MY DEAR BROTHER IN CHRIST, 
Why do you entertain any doubt?  Haven’t you experienced in this undertaking that you never lacked the necessary means to help those in need?  Nothing is more certain and reliable than experience. Those who love you do not possess the wealth either of a Paul or of a Magdalene; they do, however, trust in the One who enriched them both.  Thus, as a result of both your faith and theirs, God will provide for any person under your care.
You can be sure that, before you speak and in the very moment of speaking, Jesus Crucified will anticipate and accompany, not only every word of yours, but your every holy intention.  St. Paul said that he would push forward but stay within the limits of the work that Christ had set for him.92  As for you, Jesus Crucified has also set a limit when he promised that you would get enough strength to pierce to their marrow the hearts of people.93  Don’t you see that He Himself has opened the doors for you with His own hands?  Who, then, will hinder you from entering those hearts and from changing them so completely as to renew them and beautify them with holy virtues?  Nobody, of course—neither the devil nor any other creature.94 
And don’t let any weakening that you may experience in your preaching and in your pastoral work stop you; for just as through constant school exercises, ignorance is dispelled and iron is kept shiny the more it is used, so it is with Christian asceticism.  At the beginning, Paul was not what he became afterward.  So it is with everybody else.  You can be assured then that on the foundation of Paul, you are going to build not structures made of hay or wood but of gold and precious stones;95 and the heavens with their treasures will be opened to you and to the souls entrusted to you.96
Sweet hearts of my heart, I embrace you, as I am certain you will grow perfect according to your interior dispositions.  Oh!  Were you only here with me, nothing in the world could prevent me from embracing and covering you with endless signs of affection.  But You, dear Jesus, embrace them on my behalf.
Dear saintly son, the project in which you are now engaged is also my responsibility, as you probably have noticed.  I could not help but be with you, for nowhere else is my heart than with yours.  Therefore, may the ample freedom, which I have always given you, be for you a sure guarantee that your undertakings will conclude happily with profit to all.
Good Mother Prioress, don’t waste your time in personal trifles.  Even if you might consider yourself a devil, worthy of being submerged not only in muddy water but also in a cesspool, and you were utterly convinced of it, don’t worry about it.  Instead, give yourself totally to serving those people who have already been entrusted to your care, and who will continue to be entrusted to you by Jesus Crucified in the future.
Oh, you who are the very mirror of my life, remember that you are generous and that Jesus Crucified has always been abundantly generous with you; how then can they who love you as they love themselves fail to be at your side to help you?
And you, Franceschina,97 if you acknowledge that you have derived benefit from evil—not, of course, through your own efforts but through the efforts of those who strive to give you life in Christ—be convinced that you owe them, in sheer gratitude, what you are already giving them: I mean your diligence in pleasing them by undertaking the works which they have entrusted to you.  Do make progress, and help the others make progress as well.
And all of you do the same.
I do not recommend our Sylvestrines to you because they are indeed very much recommended as they are already yours.  Please, tell them on my behalf, when and how you think it convenient, generally and in particular, whatever you wish.
As to those who are outside our community, if you think it fit to write something to them on my behalf, it is up to you, for you know better than I do what is to be said to them.  Besides, overburdened as I am with other cares, I am quite limited; so much so that I am unable to respond to the needs of those to whom I am bound to attend and for whom indeed I feel obligated.
Now I would like to write to my sweet Paolina,98 but I do not find the time.  Likewise, it would be a pleasure to write to my faithful Donna Lucrezia,99 but I can’t.  Please, tell her that I would like her to be like me by trying not only to progress in her own life—a small achievement after all—but also to help the others on the same road.
Again, tell my Doyenne100 that I think of her and her sister as well.  Tell my sweet Donna Faustina101 that I do not forget her—how could I?—and that she can count on my promise.
Finally, you can assure them all that I am theirs, and that Jesus Crucified makes me love them very much indeed, because they are generous.
To our amiable Fra Bono102 and Master Castellino,103 priest, lots of greetings in Christ; kiss them for me.  To them too, I would have liked to write, but as I really can’t, present them with my apology.  Particularly let our worthy Father Abbot104 be assured that he is among brothers, and that it is a temptation from the evil one to have him withdraw from them.  The devil is afraid lest what he dislikes should come true, and, in fact, he knows by experience that our friend’s simplicity has always borne fruit, and that every time he has cast the net, he has always caught large and good fish.
As for my saintly priest Castellino, I wish to see him, and I would like him not to deprive me of his presence, for I am about to begin negotiations for St. Barnabas,105 and I do not want him to miss the inaugural benediction.  I would never do this without his presence.  Besides, I want you to send him as your delegate to the conclusion of the transaction.  I know that you will miss his presence, but, as I am aware of your being always ready to satisfy the wishes of others before your own, I beg you to endure his absence and to send him to me.  Be so kind as to remember me to him and entreat him to come soon, so that we may be together for this enterprise.
Remember me to our beloved ones: Mr. Lodovico,106 Mr. Antonio,107 my faithful Franceschi’s,108 my host Mr. Andrea,109 and all the others.  A kiss to all from me.
Greetings also to Count Brunoro,110 Giulio,111 the barber and his wife, the Reverend Fathers Alessandro, Luigi, and Antonio.112  I would like everyone to know the self-sacrificing devotion of our Fra Bono113 because then the Forty Hours Devotion and the other apostolic works would indeed make progress.  Suggest to Madonna Maddalena114 that she get acquainted with him.  Remember me to her.  If you dismiss Donna Giovanna,115 let me know.  
As for Gerolamo,116 I really do not know what to say; it is not my concern.
 
My dearly beloved one, if I have left out anyone or anything, since I am quite tired, you take care of it.  May Christ bless you one by one in the depth of your hearts, and give you His own Spirit.
From Cremona, October 8, 1538.
 
If Madonna117 has not yet taken care of your brother,118 have no misgiving because today or tomorrow I will be going to Guastalla, and I will take care of the matter, along with Paola Antonia119 who has already written to her about it.
May Christ make you holy.
Yours in Christ,
 
Father Anthony Mary, Priest 
and Mother A[ngelic] P[aola] A[ntonia Negri]120
If you like the letters which I had Mr. Camillo [Negri]121 write, give them to the addressees.
 
REFLECTIONS
 
Christ crucified provides for all the needs of his disciples, even before they ask, anticipating their intentions.
Christ crucified invigorates our feeble energies so that we can reach out to the hearts of those who are entrusted to us. Therefore, we should not let our inadequacies discourage us.
Not even unreasonable scruples should stop us from doing good to our neighbor.
We must be grateful to those who help us in our weakness with hard work and sacrifice.
 
 
 
 
QUESTIONS
 
Have I so much familiarity with Jesus that I can talk to him as if he were visibly present, fully confident that he listens to me and will take care of me at the proper time?
Have I ever tried with confidence to entrust others to God, certain that he will do more than I, a poor fellow, can do?
Do I know that perfectionism, an exaggerated analysis of my behavior, and consequently rejection of my human and spiritual giftedness can hinder me from doing the good that I can do?
Do I already get into the habit of thanking those who help me in my difficulties?
 
FOOTNOTES  
82. See Letter II, Introduction.
83. See Letter V, Introduction.
84. See Giuseppe M. Cagni, “In missione col S. Fondatore.” Quaderni di Vita Barnabitica 8 (1989) 122–123. 85See n. 103.
86. See n. 16.
87. See Letter V, Introduction.
88 See n. 63.
89. See Cagni “In missione col. S. Fondatore,” 124.
90. See Battista Soresina, Appendix I. P. Anacleto Secco, De Clericorum Regularium S. Pauli Congregatione et Parentibus Synopsis (Milan: Francesco Vigono, 1862).  “In missione col. S. Fondatore,” 126.
91. See Cagni “In missione col. S. Fondatore,” 127
92. 2 Cor 10:13.
93. Heb 4:12.
94. Rom 8:39.
95. 1 Cor 3:12.
96. Acts 7:55.
97. Franceschina Conforti Adriani.  See Introduction of this letter.
98. Paolina Muzzani: a Sylvestrine in Vicenza.
99. Lucrezia Angariani: a Sylvestrine in Vicenza.
100. Probably Felicita Muzzani, sister of Paolina, or of Fosca, all Sylvestrines in Vicenza.
101. From Cologne, Germany.  A Sylvestrine in Vicenza.
102. See n. 16
103. Lorenzo (Paolo) Davidico, called Castellino (1523–1574), talented but quixotic character, who was a member of the mission band in Vicenza and Verona (1536–1545), and was dismissed from the Congregation in 1547 by Fr. Besozzi (see n. 181) because he finally proved to be unsuitable for community life.  However, he remained in excellent relationship with the Barnabites.  He had a degree in Civil and Canon Law, and published many ascetical works.
104. See n. 16.
105. The acquisition and furnishing of the historical mother house of the Barnabites (1545), a house and the church of St. Barnabas.  Originally called Sons of St. Paul by their Founder, they became known as Barnabites after they moved to St. Barnabas. This popular name, Barnabites,  later acquired official status in addition to the name of Clerics Regular of St. Paul, an appellation first used in the Bull of Julius III (August 11, 1550) which, among other things, authorized the solemn profession of vows (see Premoli, Storia 500).
106. A member of the Third Family, the Laity of St. Paul, from Vicenza.
107. A member of the Third Family, from Vicenza.
108.  A member of the Third Family, from Vicenza.
109. Possibly fromVerona.  He lodged Anthony Mary and his missionaries in Vicenza.
110. Brunoro Da Porto, a member of a noble and influential family of Vicenza, and a military leader at the service of the republic of Venice. 111. Giulio Da Porto, Brunoro’s brother.
112. Priests from Vicenza.
113. See n. 16.
114. Maddalena Valmarana (d. 1569).  See Introduction of this letter.
115. A Sylvestrine.
116. Unidentified.
117. Countess Ludovica Paola Torelli.  See n . 12.
118. Basilio Ferrari (1493–1574) Bartolomeo’s brother, who resided in Rome since 1521, as papal secretary of Clement VII and Paul III.  As such he was able to secure the approval of the Barnabites (see n. 25)  and the Angelics (see Letter V, Introduction). In the church of St. Barnabas in Milan, he commissioned the chapel of Sts. Bartholomew and Francis.  Basilio’s name is the eighth on a list of forty-five early benefactors, or rather de facto affiliates, of the Barnabite Congregation.  In the words of Fr. Geralamo Marta, fourth Superior General (1551–1554, 1556–1558, 1559–1566), Basilio’s soul was “through Divine Providence glued, as it were, to our souls as Jonathan’s soul to David’s.”
119. See n. 59.
120. See n. 59.
121. Camillo Negri (1509–1544): brother of Angela, Porzia, and Virginia (Paola Antonia) Negri.  One of Anthony Mary’s first eight companions (see n. 25).  See also Letter 10.