Volume I, Issue 1
1502–1539
D ear Readers!
I thank you for the interest you have shown in spending time read-
ing, or perhaps just browsing through our first issue of Anthony Alive.
When I mentioned to a friend of mine the idea of starting a publica-
tion on St. Anthony, she posed to me these questions: “Which St.
Anthony?” “Why Anthony Alive now in 2007?” “Is there some sort of
anniversary of St. Anthony in the coming months?” And many other
“whys” and “hows” were asked.
I must say that these questions were very profitable, in that
they helped me formulate in my heart a sound raison d’être of the
publication’s birth. The answer to these questions is found in the
birth of a noble son, Anthony Zaccaria, many centuries ago, in the
city of Cremona in Lombardy, Italy. You are probably wondering
what the connection is between what took place in such a remote
time and place and my current life. Let me explain. It’s a vital spiritual
connection. (cont.)
Jesus is Alive!
Alleluia!
Jesus’ Resurrection is not
merely a historic event that
took place over two thousand
years ago, but is the ever-
living reality that ought to be
experienced in our hearts.
In other words, Jesus lived,
suffered, died, and was raised
from the dead so that He
might live forever in the heart
of each one of us, and we
in Him. Yes, He came down
from heaven to make us alive
forever by his eternal life.
MAY YOU HAVE A
BLESSED EASTER
From The Barnabite Fathers and
the Staff of Anthony Alive.
2007
This Issue
April 2007
INTRODUCTION
by Father Robert Kosek, CRSP
ST. ANTHONY’S DOCTRINE
• The Life of a Saint…
• The Spiritual Treasures
• The Teachings on PRAYER
• The Famous Sayings
• The Constitutions of 1539
REFLECTIONS & MEDITATIONS…
• Walking with St. Anthony
by Fr. Tony Sarno
• You Could Have a Life…
by Mary Grace
• Prayer and Suffering…
by Fr. Anthony Bianco, CRSP
• Prayer Without Ceasing
by Mary Gambino
• Anthony’s Lift to God
by Sr. Rorivic P. Israel, ASP
• Make Your Home in Me…
by Fr. Speranza
• Prayer Is Placing Oneself…
by Fr. R. Delzingaro, CRSP
• Kids Page
by Elizabeth, Peter, &
Matthew Gambino
OUTSTANDING BARNABITES
• A Servant of the Orphans:
Fr. Giovanni Semeria, CRSP
• Peace and Peace
by Fr. Giovanni M.
Semeria, CRSP
OBLATES OF SAINT PAUL
St. James Parish, Oakville, Ont.
 Introduction
St. Anthony’s Doctrine

“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.”
(Zaccaria, Letter XI)

“Love alone is worth everything.”
What a bold statement for Saint Anthony Zaccaria
to make! How does this statement fit today’s so-
ciety where our love for Christ has become some-
what indifferent—no prayers allowed in schools,
the commandments taken out of government
buildings, people trying to get “In God We Trust”
off currency, etc., and, many times, it seems as if
love has lost all its worth. I thought that perhaps
now is the time to find once again the love of
God, which St. Anthony Zaccaria was so zealous
about. Can you imagine encountering a person
who not only made such a statement, but at the
same time was willing to live by it? I can, because I
have known more than one. For instance, a friend
of mine related a story to me recently about a few
incidents which occurred after returning from a
pilgrimage. People would come up to her and ask:
“Did you lose weight, or did you do something to
your hair? There is something different about you.
What is it?” After this happened time and again,
she arrived at the fact that nothing physical had
changed. So it must be that she fell in love with
Jesus in an all-consuming way. She was, and con-
tinues to be, on fire with the Spirit. I must admit
that she just glows with the light of it as it burns
bright within her.
ing to us! On many occasions we even call this
person an “angel,” to indicate their heaven-like
qualities. The people of Cremona in the 1500’s had
their own “Angel of God” in the person of Anthony
Zaccaria. This “Angel of God” was granted a power
to bring others to Christ and so empower them to
be ever alive in God. That “whoever is in Christ is a
new creation” (2 Cor 5,17).
How and why was Saint Anthony blest with this
amazing ability to love?
There is a simple and yet profound answer to these
queries. Anthony Zaccaria earned his reputation of
“Angel of God” by his lifestyle, and witness to the
love of Christ, in prayer, poverty, preaching, and
charity. With time, people realized that his spirit
was not of this world. His spirit was much more
Image by Kasia

The person who lives by love alone is able to chan-

nel to us this power, and such a person is a bless-
2
 Introduction
St. Anthony’s Doctrine
powerful. It was the Spirit of the living God which
empowered Zaccaria to make people authentically
“alive” in Christ. His spirituality was like a magnet,
drawing people towards him to learn how to live by
God’s love while still living in the world. To these
faithful followers his message was very intriguing
and, at the same time, very appealing.
From whom did Anthony Zaccaria, this young
holy man, learn to love?
From God. For God “love alone is worth every-
thing,” and has always been everything. This is
because “God is LOVE” (1J 4, 16). Love is God’s
language par excellence, through which He com-
municates Himself to us. It is God’s desire that we
humans learn His language of love. “That is why
God came down from heaven to earth: ... O infinite
love! God humbled Himself so much in order that
man might love Him back, and through this love
be saved” (Sermon IV). Anthony would continu-
ously teach that “without God’s love nothing can
be accomplished, whereas everything depends on
His love” (ibid.). He was speaking from his experi-
ence of an ardent life of prayer. It was during these
long hours in the presence of the Divine teacher
and Friend, Jesus Crucified, that Anthony came to
grasp that one’s relationship with Jesus ought to be
characterized by love. However, for Anthony just
to love God was not enough. For him, it had to be
a love to the point of being called “crazy,” – like
the love of someone who is so madly in love, that
it would last until death, death on the cross. Who
can love like that? Are all people equipped to love
God in such a passionate fashion? Or is this love
just for the special elite?
In his wisdom, Anthony understood that reaching
the summit of love – holiness as the primary object
of spiritual life – is not less binding for laity than
it is for priests and religious. Moreover, he strongly
believed that the laity has been given by God all
that it takes to reach this summit of love. “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” (Letter XI).
You may think “That was then, but now it’s a dif-
ferent story. Let’s face it. I am not as blessed as they
were!” Think again.
It is true that during his short life Anthony was
only able to be present in a limited number of
places and to talk and write to a restricted num-
ber of people. Yet, it is hard to believe that despite
these constraints present in the 1500’s, Zaccaria’s
message surmounted them all, and since then his
message has been soaring high above any limits of
time and space reaching people everywhere. This
publication is clear proof of this unwavering fact.
It is my wish and prayer that by reading Anthony
Alive, your heart may be enkindled with the flame
of that blazing holy fire of St. Anthony. May you
reach “the peak of holiness to which [God] wants
to lead you” (Letter XI) and so become alive in
Christ.
Yours in Christ,
Fr. Robert B. Kosek, CRSP
Holy Thursday, 5 April, 2007
Image by Kasia
3
 St. Anthony’s Doctrine The Life of a Saint…

The Life of a Saint—

A
Anthony Mary Zaccaria

nthony Mary Zaccaria was born in 1502, in Cremona, a city

of Lombardy, fifty miles southeast of Milan, Italy. His patri-
cian family probably originated in Genova. His father, Lazzaro, died
when Anthony Mary was two years old. His mother, Antonia Pesca-
roli, a widow at eighteen, devoted herself completely to the education
of her son.

Little is known of Anthony Mary’s childhood. However, his biog-

raphers have handed down a significant episode. One day, on his
way home from school the boy gave his cape to a destitute man.
It is not clear whether he studied the humanities in Cremona or
in Pavia. What is certain is that in 1520 (incidentally, the year
of Exsurge Domine, the papal bull that condemned Luther), he
went to Padua to study philosophy and medicine. Before leaving
for Padua, he irrevocably bequeathed his whole inheritance to
his mother.

After graduation, he returned to Cremona, but never practiced

medicine. A historically shadowy Dominican friar, Fra Marcello,
became his spiritual director. The twenty-two-year old university
graduate deliberately opted for an uncompromising and active
Christian lifestyle. Contiguous to the Zaccaria residence, there was
a small church, St. Vitalis. Here, Anthony Mary, still a layman, be-
gan to gather on Sundays, first, children to teach them catechism;
then, adults for Scripture reading and meditation. Later on, his spir-
itual director steered him toward the priesthood. Under Domini-
can guidance, Anthony Mary’s theological studies were thoroughly
based on the Bible and Church Fathers and Doctors, particularly
St. Thomas Aquinas. In January 1529, he was ordained to the
priesthood. Surrounded by a few close relatives and friends and
without the customary solemnity, he celebrated his first Mass in
the church of St. Vitalis. According to a charming tradition, an-
gels were seen around the altar.

His priesthood enabled him to refine and enhance his

previous work in St. Vitalis. His audience evolved into
Image by R. Kosek

a structured Oratory, possibly styled "Amicizia." To this

group Anthony Mary preached his Sermons. One of his
spiritual disciples was Valeria degli Alieri, a distant rela-
tive and a member of Anthony Mary’s Oratory. Under his
4
 St. Anthony’s Doctrine The Life of a Saint…

guidance she gathered a group

of young women in her house
and Anthony Mary became
their spiritual director. After
his death, they obtained the
authorization to become a con-
vent of the Angelic Sisters.
In addition to his work of spiri-
tual direction and formation,
Anthony Mary engaged in active
apostolate among the poor and
the sick, particularly during the
plague of 1528. This exertion
earned him the name "Father of
the City" from his townsmen.
Meanwhile, Anthony Mary chose
a new spiritual director from the
Dominican monastery of Santa
Maria delle Grazie in Milan,
Milanese noblemen, Giacomo
Antonio Morigia (1497-1546)
and Bartolomeo Ferrari (1499-
1544). Toward the end of 1532,
he brought to maturity their
common project of transform-
ing that waning oratory into
a new and original religious
community, consisting of three
families: priests, sisters, and lay
people. The priests’ family, Sons
of St. Paul, was quickly approved
by Clement VII on February 18,
1533 with the brief Vota per
quae. It was highly unusual to
have a new religious family ap-
proved before it started function-
ing. On July 24, 1535, with the

Fra Battista Carioni da Crema
(1460-1534), a disciple of Se-
bastiano Maggi and a confrere of
Gerolamo Savonarola.
A few years earlier, Fra Battista
persuaded Cajetan Thiene to
leave Vicenza and go to Rome
to engage in the work of reform.
At this time the Dominican friar
was the confessor of Ludovica
Torelli (1500-1569), Countess
of Guastalla. Quite probably, it
was at his urging that Ludovica
chose Anthony Mary as her
chaplain. Accordingly, at the
direction of Fra Battista, An-
thony Mary took up residence in
Ludovica’s castle.
In 1531, Ludovica, Anthony
Mary, and Fra Battista went to
Milan where they joined the
Oratory of Eternal Wisdom.
Here Anthony Mary met two
bull Dudum felicis recordationis,
Paul III accorded them a second
approval and their new religious
name of Clerics Regular. After
they took over the church of St.
Barnabas in Milan in 1545, they
were given the popular name of
Barnabites.
In Milan, Countess Torelli began
gathering in her house young
women inclined to the spiritual
life. Anthony Mary became their
confessor and spiritual director.
In this role, he steered them
toward becoming the female
family of his foundation. On
January 15, 1535, Paul III, with
a bull, Debitum pastoralis, au-
thorized them to organize as a
religious congregation under the
Rule of St. Augustine. The new
religious were briefly guided by
some Dominican Sisters and
adopted their habit. They chose
Image by R. Kosek
the name Angelics to which An-
thony Mary added "of St. Paul."
In October 1535, they settled in
their first convent named after
St. Paul, located in Milan. The
formal name of Angelics of St.
Paul was approved by Paul III
on August 6, 1545. At this time,
the Angelics were not cloistered
because they shared in the apos-
tolate of the Barnabites.
The third family of Anthony
Mary’s foundation consisted of
lay people and was named Mar-
ried of Saint Paul. They shared
the same spirituality of the
Barnabites and the Angelics.
These three families soon be-
came known throughout Milan
5
 St. Anthony’s Doctrine
because of their lifestyle, their
penitential practices, their way
of dressing and their preaching
which was, at times, provocative.
Some of their initiatives later be-
came customary in Milan, such
as the ringing of bells at 3 p.m.
on Fridays to commemorate the
death of the Lord on the cross.
They also actively promoted the
solemn exposition of the Most
Blessed Sacrament by touring
various city churches (the so-
called Forty Hours).
Not everyone in Milan was
pleased with the zeal of this new
spiritual family. Its members
were threatened. They were ac-
cused of Pelagianism and of
being followers of controversial
Fra Battista (d. January 1, 1534).
They were also suspected of em-
bracing the heresies of the Be-
guines and the Poor Men of Ly-
ons. Milanese civil and Church
authorities intervened. Two tri-
als ensued. The first one, against
the Sons of St. Paul, was held on
October 5, 1534. It shelved the
whole matter and issued no ver-
dict. The second one, against the
Sons of St. Paul and the Angelics
of St. Paul, began in June 1536
and was concluded on August
21, 1537 with full acquittal.
It was a bracing experience for
the Sons of St. Paul. On the eve of
the first trial, October 4, 1534, in
what could be termed his finest
hour, Anthony Mary addressed
a crucial talk to his religious.
"Here we are," he impassion-
ately intoned, "fools for the sake
of Christ, who can boast about
our sufferings, because those
whom the world thinks com-
mon and contemptible are the
ones God has chosen to show
up those who are everything. Let
us not lose sight of Jesus, who
endured the cross, disregarding
its shamefulness, and we shall
prove that we are servants of
God by great fortitude in times
of suffering, prepared for honor
or disgrace, taken for impostors
while we are genuine."
It was after this bruising experi-
ence that the Sons of St. Paul,
who had begun common life
in the summer of 1534 but
without the rule of poverty,
now embraced it without hesita-
tion. Similarly, in 1537, in the
course of the second trial, An-
thony Mary promptly accepted
a request from the bishop of Vi-
cenza, Cardinal Nicola Ridolfi,
and sent a group of his priests,
sisters, and married couples to
reform the monasteries of that
city.
In May 1539, Anthony Mary was
back in Guastalla. The reason for his
return is controverted. In any event,
he was already in poor health, and
his exertions in Guastalla and the
hot and humid climate of the lower
Po Valley aggravated his condition.
The last week of June, he felt so ill
that he requested to be taken home
to his mother in Cremona.
Surrounded by his family and
The Life of a Saint…
closest friends, he spoke his last
words and, comforted by the
Church’s sacraments, died, as he
had predicted, on the octave of the
feast of Saints Peter and Paul, July
5, 1539. A pious tradition holds
that, before expiring, Anthony
Mary was granted a vision of St.
Paul.
After a Cremona funeral, his body
was taken to Milan and buried in
St. Paul’s Convent of the Angel-
ics. His saintliness was instantly
recognized, and he was venerated
as a Blessed until 1634, five years
short of a century, which would
have automatically given him the
title of Saint. Instead, when Urban
VIII issued new canonization rules
in 1634, Anthony Mary lost the
popular title of Blessed. In 1802
his cause was reintroduced. By
1888 three miracles were about to
be approved for his official beatifi-
cation. An alert Barnabite cardinal,
Giuseppe Granniello, close to
Pope Leo XIII, obtained that An-
thony Mary be beatified as a result
of the previous 95 years of popular
devotion (1539-1634). The three
miracles approved on February
14, 1897 finally led to his canon-
ization on May 27,1897.
Copyright © 1998 Barnabite Fathers.
Used by permission of Barnabite Fathers
USA . All rights reserved.
6
 St. Anthony’s Doctrine The Spiritual Treasures…

The Spiritual
Treasures of

W
Introduction by Mary Grace,
Saint Anthony Edited by Fr. Robert Kosek
and Bernard Freitag

ith all the hype of today’s pirate movies, and Johnny

Depp’s on his ghostly pursuit of earthly treasures, isn’t it refresh-
ing to learn of the spiritual treasures of St. Anthony Zaccaria? In
the movies you see Johnny Depp searching for these lost treasures
only to find them lacking his needs; He is going through eternity
without the faintest idea that these treasures he seeks simply can-
not fulfill his needs; they cannot enable him to reach his goals or
k
se
protect him from the evils of his mortal and immortal life. In ef- . Ko
yR
eb
fect, he is going through eternity with an empty chest. Im
ag

As I read the treasures of St. Anthony presented by the Barnabite

Fathers, I was struck with the thought that these treasures were indeed endless. Each time I go to the
treasure chest, it is still full to the brim with spiritual gems that will enrich me even into eternity. Indeed,
each time I share a jewel of wisdom from St. Anthony’s treasure, I am assured that instead of depleting the
chest, I am actually increasing the treasure by perpetuating it. I cannot believe that I was blessed enough
to find this treasure that has been buried for so long, and that it is truly endless in the knowledge and
peace that fills me as only our Lord’s bounty can do.

These treasures of St. Anthony are most certainly the treasures of heaven for they are more valuable than
any earthly possession. These treasures can never be disposed of because they live in my heart. They can-
not be stolen or lost because they reside in the core of my spiritual self, making them the most precious
of all treasures. These treasures teach of the true and only way to achieve the everlasting gifts of God. He
gave us the most precious treasure of all time when He sent His son, our Lord Jesus, to redeem us. How
could any earthly treasure compare to that?

St. Anthony shares his insights of his many blessings, and teaches us how to love God with our
whole being. He shows us how to pray constantly and with great joy. He teaches us of God’s
treasures within our reach, if only we give of ourselves. So I say to you, run
like a crazy person away from sin and towards God’s open
arms. I know that as I use these treasures in my every-
day life, I become richer in spirit, and love. I
have been blessed, praise God!
Image by R. Kosek

7
 St. Anthony’s Doctrine
Saint Anthony Zaccaria, what
moved you to write these sug-
gestions to me?
Love! Yes, love inspired
me to write these words
of wisdom and courage
to you.
I don’t want you to fall victim to
half-heartedness, but rather to
become ever more centered in
the love of Christ. I must tell you
this, so that you will become a
follower and believer of the Holy
Spirit, and not fall victim to the
corruption of today’s society.
To allow yourself to lapse into
the wickedness of this world
would be wrong and unchristian.
What is the true nature of the
spiritual life?
True spiritual life consists of this:
that one keep his eyes on God all
the time, long for nothing but
God, keep nothing in mind but
God, begin every single action in
the Lord’s name, and direct it to
Him (Col 3:17). In short, that
one unifies his whole being—
mind, will, memory, senses, and
actions—to God. In the spiritual
life the soul is led by the Spirit
of God as the body is led by the
soul. The Spirit Himself bears
Suggestions for living in
a busy world and still
living spiritually in
God’s love.
witness to the one living pattern
of Christ (Gal 2:20). As a result
one can say with the Apostle, “be
imitators of me, as I am of Christ”
(1 Cor 4:16), as if he were saying,
“Are you looking for a living mod-
el of Christ? Well, look at me.”
What practical commitments will
help me find time to pray during
my numerous daily activities?
If you want to maintain an ever-
close relationship with God and,
at the same time, continue work-
ing, talking, thinking, reading,
and taking care of your affairs as
usual, make a habit of frequently
thinking of God.
This can be for a long or a short
time as you would do while
spending time in the presence of
your best friend. How do you do
this?
Let us say that you are in the
company of your friend, and
something comes up. You might
say, “Excuse me while I deal with
this. If you can wait, I’ll be back
as soon as I’m done.” Then, even
though you’re dealing with the in-
terruption, you pause, look at him
and say something about what
The Spiritual Treasures…
you’re doing. While still dealing
with the interruption, you might
say: “I’m almost done.” You can
also do this in relating to God
during your daily activities, and
you’ll see that your activities are
not affected at all. What’s even
more significant is that your
friendship with God will grow
deeper and become more real.
Then, and only then, will you be
praying continually, even while
drinking, eating, acting, talking,
studying, writing, etc.; and the
external actions will not hinder
the interior ones and vice versa.
How do I develop a habit to be-
gin all my activities with prayer?
Before starting any activity, offer
Jesus a few words of your choos-
ing; then during your work often
lift up your mind to God.
First and foremost watch how
anything concerning yourself,
or others, is begun. Whether at
work or at play, first go to God
with a short prayer with which
He may inspire you. Do this
mentally or in words that ex-
press your thoughts and wishes,
or things that are comfortable for
you. Then while working, think-
ing, or planning, frequently lift
up your mind to God. Should
your activity be tedious or long,
break it up, perhaps by taking
time to say a “Hail Mary,” or as
it may seem convenient to you,
following God’s inspiration.
8
 St. Anthony’s Doctrine The Spiritual Treasures…

Depending on the length of Dear friend in Christ, since your

your activity, you can interrupt professional activity is quite
your work more than once. binding, taking much of your
If you follow this practice you time and energy, necessity sug-
will be praying incessantly, even gests choosing a suitable meth-
while drinking, eating, acting, od of prayer. That’s why I
talking, studying, writing, would like you to prac-
etc.; and the external tice, as much as you
actions will not hin- can, the following
der the interior ones suggestions:
and vice versa. “IC XC+,” First, give yourself
Notably, on top of each handwritten page, Anthony Mary penned an to prayer in the
invocation. Usually, it was the monogram “IC XC+,” the initial morning and at
and last letters of IHSOYC XRISTOC, Greek for Jesus Christ, night, as well as
a graphic symbol from Byzantine tradition. The ad- at any other hour
How do I deal with dis- ditional cross means CRUCIFIED. within a set schedule
tractions during prayer? or not, at any time, that
is, day or night, in any posi-
By nature we find it difficult to tion, that is, in bed or out of
be focused and, much more so, it, kneeling or sitting or as you
to be united with God while think best, and most of all be-
praying. Why? Because our fore you start your professional
spirit is naturally pulled in dif- How do I grow in love with work, usually without any set
ferent directions and one is un- God? order, for a short or a long time,
able to focus on a single thing. as God may grant it to you.
The exercise of lifting up one’s In order for you to grow more
soul to God (through prayer) is, deeply in love with God, it is Then, discuss with Christ every-
of course, more difficult for the necessary, first, to love your thing that may be happening to
person who has gotten into the neighbor. That is why we have you: your doubts and your dif-
bad habit of being distracted. It to run like crazy not only toward ficulties, especially the hardest
is my contention that the most God but also toward our neigh- ones. Present to Him your rea-
difficult thing for anybody is to bor. If we live according to the sons, thoroughly but as briefly
find oneself involved in activi- corporal acts of mercy, that is as possible. Then, only propose
ties that, by their very nature, are clothing the naked, feeding the to Him the solution you think
not conducive to union with hungry, etc., we will love as God is the right one or, even better,
God, and which can be distract- loves and as He desires us to love ask for His opinion; for He will
ing. Who would think it pos- Him. not refuse if you gently insist. I
sible to stand in the rain and can assure you that He will let
not get wet? Yet what seems to Himself be compelled to give it
be impossible in itself becomes to you, if, again, you really want
very easy with God’s help if only to have it.
we do not refuse Him our coop- What is the best way, and the
eration and that diligent practi- best place where I can continue
cal commitment with which He to develop my relationship with
has endowed us. the Lord? Barnabite Spiritual Center • Bethlehem, PA

9
 St. Anthony’s Doctrine
… P rayer
The Teachings on…
Translated by Fr. Frank Papa,
CRSP. Abridged by Sr. Rorivic P.
Israel, ASP
“For anyone seriously concerned about becoming profi-
cient in the spiritual life, mental prayer is a must. You
can, in fact, affirm without any shadow of a doubt that
no one will ever make any progress if he does not dedi-
cate himself to and delight in it, no matter how many
psalms and other prayers he may mechanically recite all
day long.”
[Constitutions, (Cs) X; 168]
Vocal Prayer and Mental Prayer
St. Anthony Zaccaria distinguishes vocal prayer
and mental prayer.
A. Vocal Prayer
Vocal prayer, known also as exterior prayer, “has
been devised in order that we, inspired by its taste
and meaning, may at last begin to learn interior
prayer. If it is done right, that is, if one captures its
taste (affective dimension), and its meaning (intel-
lectual dimension), vocal prayer is not an end in
itself, but subordinated to the interior one. Vocal
prayer alone, especially if it does not lead us to
mental prayer, or does not partake of the latter, only
make us feel good superficially and is only a coun-
terfeit of true prayer and true spiritual food” (Cs b. Petition
X, 168). On the relationship between vocal prayer One of the traditional definitions of prayer sounds
and mental prayer, they go together as compared as: “petitio decentium a Deo -- request from God of
The Teaching of St. Anthony…
to “active life and contemplative life.” Vocal prayer
is “imperfect”; mental prayer is “perfect”. They are
two “means” which must be “seasoned one with
the other”, and their aim is to lead us to a full com-
munion with God (Dialogo, 66).
B. Mental Prayer
Mental prayer is called “interior prayer and true
prayer”. St. Anthony Mary affirms that “mental
prayer is the food and the nourishment of the profi-
cient” (Cs X, 168), assuming in this way that medi-
tation is the food of the beginners, and contempla-
tion of the perfect. If prayer is food, it means that it
is needed to make progress in spiritual life: “Mental
prayer is so necessary that ... one could undoubt-
edly conclude that he who does not dedicate him-
self to it and does not find delight in it—I say—will
inevitably make no progress... Therefore, if you do
not nourish yourselves with it, without doubt you
will feel losing your strength.” (Cs X, 168).
Kinds of Prayer
There are “four kinds of prayer and of spiritual nour-
ishment of the mind” (Cs X, 171): prayer in its truest
sense, petition, intercession, and thanksgiving.
a. Prayer
Prayer is simply a dialogue with God: “Let each one
strive, though with closed lips, to pray to God and
reveal to Him all his thoughts, as a friend is accus-
tomed to do with another friend” (Cs X, 168). St.
Anthony Mary recommends this exercise: “(I wish
for you) to talk with Christ about all your present
happenings, even doubts and difficulties, espe-
cially tough doubts, exposing to Him all possible
reasons.... Talk and chat in a familiar way, as you
would with me, with Christ Crucified, and ask Him
for advice” (Letter III, 23).
10
 St. Anthony’s Doctrine The Teaching of St. Anthony…

useful things” (John Damascene, De fide 169). The second condition is the reading
orthodoxa, 3, 24; cf Summa Th, II. II, 83, and the meditation of devout things: “Take
1.5.17). In prayer, the request is essential: care to nourish your mind with thoughts of
“Therefore, show and ask God in your words what compunction, for example, thoughts of the Passion
you need and what you would like to have in abun- of Christ, on the sorrows of the Blessed Mother, and
dance; what He judges to be more useful to your dear the like.... If you want to acquire easily the habit
friends, and to the Universal Church” (Cs X, 169). of praying mentally, read pious subjects, think of
them, and find delight in pondering continuously
c. Intercession over holy things. Examples of these devout things
Intercession corresponds to the obsecratio in Vul- are: ‘the marvelous variety of created things,’ the
gata. “The intercession takes place when the pray- ‘different beauty’ of creatures, ‘God’s infinite Provi-
ing soul appears malevolent towards God, like Mo- dence,’ ‘Christ moving Passion’ “ (Cs X, 170-171).
ses” (Famous Sayings, XIX,14). Anthony Mary says:
“In order that God may easily hear your prayer, of-
fer to Him the precious Blood of Christ and the The Fruits of Prayer
merits of the Saints, and the very love He has for The fundamental effect of prayer is the interior en-
mankind” (Cs X, 169). lightenment of the one who practices it: “Prayer and
meditation enlighten the soul” (Cs XVIII, 199). To
d. Thanksgiving be enlightened is the essential condition for the one
Thanksgiving is the highest prayer, the “perfect level who wants to become a master and guide for others.
of prayer.” “It can be assumed then that a person “The one who lacks (it) should not presume to lead
must go beyond the various ways of prayer and others!... Let no one think that he can lead someone
dwell in continuous thanksgiving” (ibid., XIX, 20). else if he himself is blind; otherwise, both of them
These words indicate that thanksgiving , more than will fall in a pit.”
an act, is a “state.” As St. Anthony Mary says, “By
doing so, you will finally be able to reach the state Prayer indicates to man, first of all, what to do:
of prayer which has its origin in intention, devo- “Prayer and meditation keep one steady before the
tion, and experience. And presence of God; that is why one knows what is
this is the state of prayer profitable to do or leave aside.” Secondly, “prayer
which consists in always teaches man how to carry on what he originally was
giving thanks to God” (Cs told to do: continuous meditation and the spirit of
X, 169). prayer will teach you after a while to begin to do
something so as to lead others where you are going.
Prayer does not permit anyone who wants to walk
Conditions for Prayer to fall into error and successfully leads anyone who
“If you want to pray well, wishes to make progress” (ibid, 198-199).
first detach yourself from things of the world, purify
yourself from your passions which deprive the soul In his sermon, St. Anthony Mary indicates another ef-
of trust in prayer, then prepare yourself for prayer fect of prayer: the divinization of man. “You talk and
through meditation” (Famous Sayings, XIX,4). converse with God; and without lying you can call
yourself a god on earth” (Sermon II, 85).
Among the conditions for prayer, St. Anthony Mary
Published in Italian under the titled “Prontuario Per Lo Spirito: Inseg-
puts silence above all. “Do you want to learn (to namenti ascetico-mistici di sant’Antonio Maria Zaccaria” by Antonio M
pray)? Restrain your tongue from superfluous or Gentili & Giovanni M. Scalese. Editrice Àncora Milano, 1994.
even necessary talk, and in this way you will begin
Used with permission: Roberta Negroni, Ufficio Diritti Àncora Editrice
to talk with God as you talk with a friend” (Cs X,
11
St. Anthony’s Doctrine The Famous Sayings…

… P rayer
The Famous Sayings on…
Translations:
introduction by Fr. Frank Papa, CRSP
The Famous Sayings by Mary Grace &
Fr. Robert B. Kosek, CRSP

INTRODUCTION
In 1583, a collection of Famous Sayings, listed in alphabetical order
by key terms, was published in Venice under St. Anthony M. Zaccar-
ia’s name. This collection is attributed by the scholars to his spiritual
director, Fra Battista da Crema. Without excluding the role of Zacca-
ria in the least, its editor not only gives a glimpse of his doctrine, but
has constituted the source from which the disciples of Anthony Mary
have absorbed his spirit until the beginning of the last century, when
the Zaccarian writings became available.

We can classify these sayings into two categories: those with an asceti-
cal flavor, and those with a mystical flavor.

The ascetical part offers an excellent and profound psychological

analysis, and many theologians have admired the sublimity of the
concepts expressed in so few phrases.

The author has powerful insights into the mystery of the human
heart. In a few strokes of his pen, he offers us a vivid and fearful
picture of the condition of some religious communities of his time.
This allows us an easier understanding of the deplorable condition
of decadent religious congregations. Especially in the chapters on
lukewarmness, discretion, and the Religious, the author reminds,
and warns, the reader about numerous false Religious animated by
diabolic hate for followers of the Rule. The language is careful but
energetic and truthful.

St. Anthony does not want the religious to be satisfied with medita-
tion, instead before the end of prayer he wants the religious to peti-
Image by R. Kosek

tion and obtain the effects in the heart. No one could fault him for
this, since St. Anthony Zaccaria is not satisfied with affective prayer,
but demands mystical prayer for one’s own satisfaction.
12
 St. Anthony’s Doctrine
Prayer
1. Prayer is the elevation of the
mind to God. However, one
who does not elevate the mind
does not pray but stammers and
falls asleep. Can you imagine
that any such prayer would have
much value?
2. The one who, in prayer, thinks
about himself and other things
is distracted. He has not ob-
tained any fruit and has not yet
tasted the virtue of prayer.
3. Prayer is a bond [of love]
through which the loved soul
unites itself to the beloved
Christ, unaware of itself or any-
one else.
4. If you want to pray well, first
detach yourself from things of
the world, purify yourself from
your passions which deprive the
soul of trust in prayer, then pre
pare yourself for prayer through
meditation.
5. The prayer through which
we honor God is good, but the
breath of life which God prays
within us is much better.
6. The aspiration prayer is not
known to the Demon. It is use-
ful and as praiseworthy as a long
prayer.
7. Often a truly prayerful person
will approach Christ to ascertain
his own state as being pleasing
or dis pleasing to Him.
8. Usually the beloved does not
deny anything from his loved
one except, perhaps, unless it al-
lows him more abundant graces.
Hence, our petition must be
placed in the hands of Christ; in
this way it will have better suc-
cess than if done according to
our will.
9. Our petition is just and dis
creet when it is entrusted to
tally in the hands of our beloved
Christ.
The first cover page of The Famous Sayings of St.
Anthony, Venice 1583
The Famous Sayings…
10. If one would honestly know
himself, how could he petition
God for any reward?
11. What good thing could God
deny us, when He is the One
who invites and spurs us to ask?
12. In an effort to obtain what
you pray for, adapt yourself to
your petition because you will
not obtain humility if you avoid
humiliations.
13. Prayer consists in the spirit
present in your heart. So, do not
use lack of understanding writ
ten prayer as an excuse for not
praying.
14. A supplication takes place
when the praying soul appears
malevolent towards God, like
Moses, without any consider
ation for self or for convenience.
15. When God induces the soul
to supplication, first He lowers it
through perfect humility, then
He raises it with the hope for
obtaining what is desired.
16. If the imperfect petitioner
is not granted his prayer, he
complains against God, even if
it is to his detriment if that be
granted.
17. Some, in their petitions, say,
“Lord, grant me what you would
grant to yourself if you were in
me and I in you.” They should
be aware that this is dangerously
presumptuous and self-centered.
13
 St. Anthony’s Doctrine
18. Some people think to pray,
saying, “I absolutely want this,
and I want it now.” This is very
displeasing to God.
19. The one who receives more
than he asks is afraid of suffo
cating by the abundance of the
gifts, just as the body chokes on
the abundance of food.
20. It can be assumed then that a
person must go beyond the vari
ous ways of prayer and dwell in
continuous thanksgiving.
21. It is not a surprise that St.
Dominic always had his prayers
answered, since he always
thanked God.
22. Older and experienced
people sometimes ebb from
their prayers, petitions, and
supplications to pass to a more
noble exercise because when the
soul feels its prayers are always
granted, the petition diminishes,
but the experience of heavenly
graces increases.
23. The one who has reached
this level recognizes the antici
pated divine favors, yet he does
not thank God less in his abun
dance than in his want, or less
when He grants them than when
He denies them.
24. The most pleasing thanksgiv
ing to God, either for the thing
granted or for the thing denied,
occurs when one has intensely
acknowl edged what he has been
granted.
25. God usually grants this grace
to His beloved who understand
The Famous Sayings…
that they have been granted
more by the denied favor than
by the granted one. The one
who
has reached this level knows the
divine goodness and providence
in himself.
26. When bad things happen,
the soul gains more by thanking
God than by making constant re
course to good petitions.
27. The one who complains for
not receiving, or wants to tell
God how to grant, or is disturbed
by some doubts, or feels his pe
titions are not always answered,
does not deserve to reach this
perfect state.
28. If you desire to reach this
perfect level of prayer, then you
must obtain the breaking of
your will, either on your own or
through others. Then
abandon yourself com-
pletely and joyfully to
the will of God, re-
spectfully trusting His
great gen erosity.
29. If you want to reach
this level, you must
have perfect victory
over every passion and
over your very self.
30. If through perfect
humility will you be
able to objec tively
know yourself, then
you will be able to
reach this level.
Image by R. Kosek
14
 St. Anthony’s Doctrine The Constitutions…

… P rayer
The Constitutions of 1539 on…
by St. Anthony Zaccaria

Chapter X On Prayer
For anyone seriously concerned about becoming proficient in the
spiritual life, mental prayer is a must. You can, in fact, affirm without
any shadow of a doubt that no one will ever make any progress if he
does not dedicate himself to and delight in it, no matter how many
psalms and other prayers he may mechanically recite all day long.
You must know, my brothers, that mental prayer is the food and
nourishment of those progressing on the way to perfection. There-
fore, if you do not feed your spirit with it, you are inevitably going to
fail on the way.

Vocal prayer alone, especially if it does not lead us to mental prayer

or does not partake of the latter, only makes us feel good superficially
and is only a counterfeit of true prayer and true spiritual food. And
you can understand this by observing that, when you neglect mental
prayer, you remain the very ones you were before, namely, shallow in
your conversation, negligent in your works, and imperfect in every-
thing.

Prayer
Therefore, let everybody endeavor, with tight lips, to pray mentally
to God, and present Him one’s thoughts as a friend to a friend. But,
note that exterior, or vocal, prayer has been devised in order that we,
inspired by its taste and meaningfulness, may at last begin to learn
interior prayer.

Petition
Mentally ask God for what you need and for what you would like to
have more abundantly; and for what He judges to be more useful to
your dear friends and to the Universal Church.

Supplication
In order that God may more easily hear your prayer, offer to Him the
precious Blood of Christ and the merits of all the saints and the very
love He has for mankind.

Thanksgiving
By giving thanks, you will finally be able to reach that state of prayer
15
 St. Anthony’s Doctrine
which has its origin in intention, devotion,
and experience. This is the state of prayer
which consists in always giving thanks to
God.
When you have reached this point, you will know
that you are granted your requests even before mak-
ing them. You will know that you have received
much more than that which you have asked for. You
will know that your prayers are always heard.
Certainly, my brothers, there would be reason to
wonder if someone among you should say: “I do
not know how to pray mentally.” Do you want to
learn how? Refrain your tongue from superfluous
and even necessary talk, and then you will begin to
be able to talk with God as you talk with a friend.
Someone else will perhaps say: “I feel no delight at
the beginning of my mental prayer.” My answer is:
Take care to nourish your mind with thoughts of
compunction as, for example, thoughts on the Pas-
sion of Christ, on the sorrows of the Blessed Moth-
er, and the like. But, if even in this way you do not
succeed to concentrate on remorseful thoughts,
do persist in prayer and do not turn away from it
even with just the intention of your spirit. Sooner
or later you will obtain what you desire, on condi-
tion, though, that you always humble yourself and
recognize yourself unworthy of such a state.
And again you will say: “We would like to receive
what we ask for.” And I reply: Believe so, and you
will receive that and greater things besides. And
never stop asking, for no one will ever obtain
what he wants if he fails to persist in his petitions.
Furthermore, do you want your petitions granted?
Conform your souls to your petitions, as for in-
stance: you wish to have compunction. Cherish
recollection. You wish to have humility. Willingly
The Constitutions…
bring humiliations upon yourselves; find
delight in being mocked; rejoice in inferior
things. You wish to have patience. Desire
tribulations and sufferings; for where there is no
tribulation or pain, there is no patience either.
You might ask: “On what subjects can our spirits
dwell during mental prayer?” I would answer: on
the marvelous variety of created things, their dif-
ferent beauty, God’s infinite Providence, Christ’s
moving Passion; and, in short, on a thousand and
one things which are there challenging the minds
of those willing to consider them.
Mark this, though, my brothers: If you want to
acquire easily the habit of praying mentally, read
pious subjects, think of them, and find delight in
pondering continuously over holy matters.
Now then, if you wish to understand why some of
you are unable to carry the burden of religious life
without the aforementioned fourfold prayer—the
soul’s spiritual nourishment—look at those who
neglect mental prayer, and see how easily they fail
in their duties and are full of defects. Therefore,
we want and establish that, for at least two hours
between morning and night, we give ourselves to
prayer, without getting involved in any other activ-
ity. Besides those hours, we earnestly beg you to
have your minds constantly concentrated on God,
entertaining positive thoughts as you eat or do
something else. You might ask: “How can the mind
and the hand simultaneously do different things?”
And I answer you: Do you wish to understand this?
I do not say, “Look at it,” but, “touch it with your
own hands.” When you lived in the world, even
while eating or working, your minds were at times
thinking of how to make some material gain, or
how to take revenge, or to think of some friends, or
of something else. Well then, you have no other al-
ternative but to do out of ingenuity and good will
what you, at other times,
used to do out of bad
habit or negligence.
16
 Reflections and Meditations Walking with…

Walking with
St. Anthony Mary Zaccaria
by Fr. Tony Sarno, CRSP

I plan to give a brief meditation based upon

a quote from the writings of St. Anthony Mary
Zaccaria. The quote will be in bold letters. After
helps us to see each trivial inconvenience and figure out
the mystery behind it so it can be eradicated. We then
are capable of overcoming and correcting our trivial
each quote, I will list where it can be found in his faults because we can now see them clearly as they are
writings. The words in italics are the meditation. individually. Being on a cell phone or our computers,
Read it carefully and slowly. Ruminate upon it. The or what we call soft pornography, can actually take us
last part consists of some questions based upon away from God and our addiction makes it difficult to
the meditation for you to examine in the secret of break away. We need God to help us to stay always on
your heart. track with God and to disentangle those things that
keep us away from God.
“God destroys all the sophistic stratagems” by
disentangling all the intrigues (mysteries) of the
sophisms (trivial inconveniences and shortcom-
ings) of modern men, which seem “intent in
separating man from God” (Letter III).
Questions for Examination:
Think of the word “disentangle.” Have you ever had 1) In what ways are you tangled so that you are
wires, especially from Christmas decorations, that are bound and chained in your own sinfulness?
all knotted up together? It really is frustrating getting 2) How has God helped you in the past to over-
them apart. They have become tangled. Separating come your shortcomings and failings?
these wires is the disentangling. St. Anthony Zaccaria 3) Is there anything (some obsession you may
is saying that somehow God takes apart, disentangles, have) that is fogging your vision in order for you to
those things that bind us all up, those things that do see your spiritual state clearly?
not allow us the freedom to be who we are supposed to
be. We are chained. “Intrigues” denotes mystery taking
place in the darkness of the night with the fog slowly
coming in. God is able to take these mysteries and sepa-
rate them and free us, so that we can be with God. It is
the intrigues of all those little trivial things (sophisms)
that together have bound and chained us so that we
cannot get to God. Let us get rid of all that does not lead
us to God. Only with God’s help can this be done. God

17
 Reflections and Meditations
You Could Have a Life
of Prayer Rather Than a
Prayer Life
W
by Mary Grace
hen I was approached to write this ar-
ticle, I was at first apprehensive. I thought that
anyone who read it would think that I was crazy.
However, after reading some of St. Anthony Zacca-
ria’s letters, I felt assured that I was living as he did
in his prayer life. I now know that I am “running
like a madman towards Christ” (Letter II). If that
makes me crazy, so be it because I am happier than
I have ever been in my life. I have found such peace
that I want to share it with others. Let me start by
sharing a little about myself. I am a 54 year-old
woman. I am now a stay–at–home caretaker of a
90 year-old mother, (24/7), and a six month-old
child, (60 hrs per-week). In the past year, I have
given up a very successful business that I ran for
32 years. I sold my home, and moved almost 600
miles to a new life. I did this because I felt it was
what God intended; it was one of the most diffi-
cult things I have ever done, and definitely out of
my “comfort zone.” What motivated me was most
assuredly the will of God. His plan is not always
clear, but through prayer I was able to let go and let
God. My Lord has always been a guiding light but I
recently found that if I am to live as He wills I must
listen more and pray incessantly.
I say, you have every
minute that God gives
you in a day to pray.
You could have a life
of prayer rather than a
prayer life.
You Could Have…
I say, you have
every minute that
God gives you
in a day to pray.
You could have a
life of prayer rather than a prayer life. I say, God
is everywhere, especially with us, in all that we
do, through partaking of the Eucharist when we
bring Him into our very selves. Certainly, there are
times and places more conducive to contemplative
prayer but, if we wait until we “have the time” or
are in just the “right place” we miss so many oppor-
tunities God gives us for prayer. So much emphasis
has been put on “quality time” that we think that
any time not planned for a certain task is not good
enough. Do we really have to make a “play date”
with Christ to feel His presence? Can we only pray
in allotted places and times?
St. Anthony Zaccaria offers unmistakable answers
in his letter to Mr. Carlo Magni, dated July 28,
1531 in which he writes: “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.”
Let me share with you how I live my life of prayer.
This took a conscious effort on my part in the begin-
ning, but is now so ingrained that it is automatic.
In all things you do, lift them up to the Lord. When
I awaken, before my feet hit the floor, I thank God
for bringing me through the night and ask Him to
bring me through the day if it His will. As I put
things in order, I pray that I may put order into my
spiritual life. When I dust, I ask God to make my
18
 Reflections
Reflectionsand
andMeditations
Meditations You Could Have…

heart and head free of the cobwebs

that could cloud my purpose in life.
As I vacuum, I ask that my life does
not become a vacuum for sins and
mediocrity, but that I suck up all the
blessings sent my way, and be thank-
ful for them. While I am doing the
laundry, I thank God for washing my
sins clean with the blood of Christ.
As I remove the clothes from the
dryer, I think of the warmth of God’s
love and give Him thanks and praise.
As I prepare meals, I always feel close
to our Lord because of the Eucharist.
This is a powerful one for me as I feel
His presence in my kitchen. I give
Him thanks and praise for His abun-
dant Grace, for the food I am about
to cook, for the people in my life that
I share the meal with, for our health
and well-being. I ask His continued
presence in our home and hearts. In all
things, I ask His guidance. We are a soci-
ety of multitasking people. Let’s put this
gift to use in a godly fashion.

Do not be afraid to take God to work with you.

Make every day “a bring God to work day,” and you
will see a big difference in how you approach your
work.

As I end this article, it is my most fer-

vent prayer that it brings an idea to
some of those reading it how to
incorporate prayer into their lives.
Through living a life of prayer, we
bring life into our faith, and faith
into our lives.

19
Image by R. Kosek
 Reflections and Meditations Prayer and Suffering…

Prayer and Suffering Must

A
Never Be Separated
by Fr. Anthony Bianco, CRSP

few days ago, I was 79 (22 February), which makes me the fourth oldest in a
group of 20 priests here at the Holy Family Villa for Retired Priests in Bethlehem, Pennsyl-
vania (USA). It reminds me of the Erasmus adage, ipsa senectus morbus est, “old age itself
is equal to infirmity.” I do feel the limitations of age, the inability to move around, to do
priestly ministry as I used to up to two years ago. A bout with depression, combined
with the preexistence of diabetes that is difficult to control even now, has slowed me
down considerably. However, I still do some ministry for priests and laity. Although,
what remains without interruption is prayer. Here there is no limitation! Listening
and talking to God. God, the center of creation, the Lord of history, the Lord
and center of my personal life. Here, I have plenty of time to remember, and
see the merciful, encouraging, and joy-giving hand of God in my childhood
and youth, and during my 56 years of priesthood and my 63 years of reli-
gious life as a Barnabite.

When I see so many vocations gone sour, I am extremely grateful to

God for keeping His mighty hand ever over my head. And I look at the
future—whatever it may be—with confidence and hope. I could say with
St. Paul, “Cupio dissolvi et esse cum Christo,’’ “my desire is to depart and
be with Christ“ (Phil 1, 23), but I can also pray for patience and not rush
into anything. Patience saves me from monotony.

First of all, there is the prayer of the Church: The Holy Eucharist , and the
Divine Office. I concelebrate Mass every day and I pray the Divine Office
faithfully every day as well. The Real Presence and the example of the Saints
fill my every day. Every week we have a Holy Hour in our chapel. Through
EWTN (Eternal Word Television Network—a Catholic TV Channel), I have
the opportunity to pray the Divine Mercy Chaplet and the Holy Rosary,
and to listen to the inspiring meditations of Fr. Leo Clifford. I should say
that meditation becomes my favorite form of prayer, thinking of the past
and projecting into the future, into the most loving hands of the Father.
Prayer and suffering—any kind of suffering—must never be separated.
They go hand in hand.

20
 Reflections and Meditations Prayer Without Ceasing

Prayer when you have finished it.”

Without The routine of several practices
Ceasing throughout our busy hours can

I
by Mary Gambino easily make prayer become a
habit. A lovely way to begin the
day is to enter into quiet prayer
n the midst of our modern before the world is awake. We
lives, how do we heed St. Paul’s can set the tone for the hours be-
advice to pray without ceasing? fore us with a morning offering
There are many easy and beau- prayer, the Liturgy of the Hours,
tiful ways to fill our days with spiritual reading or Lectio Divi-
prayer so that our days them- na. Perhaps a combination of
selves can become prayer. St. several methods, as time allows.
Teresa of Avila describes prayer We should ask our Guardian
as nothing more than a conver- Angel to help us throughout the
sation between friends: a lifting day, and then we should remem-
of the mind and heart to God. ber to depend on and thank our
angel for favors received.
Saint Josemaria Escriva tells us,
“It is clear that to seek sanctity in As the world wakes we can greet
the middle of this world does not each other and, silently, the
consist simply in doing or mul- Guardian Angel of each person
tiplying devotions or pious prac- we meet. We should ask the
tices. It lies in an effective union Lord’s blessing on the first meal
with the Lord which such ac- of the day. Whether at home or
tions promote and to which they in a restaurant, we should always
are ordained. And when there is give thanks at mealtime. Our
an effective union with the Lord, public witness serves as a visual
this affects the whole of one’s prayer for others. In seeing us
activity. These practices will lead pray, others lift their minds and
you, almost without your real- hearts to God. If we have chil-
izing it, to contemplative prayer. dren, and they attend school, we
Your soul will pour forth more should pray together as a family,
acts of love, aspirations, acts of before they leave for the day. If
thanksgiving, act of atonement, the children are home schooled,
spiritual communions and this we should begin each day with
will happen while you go about prayer and reflection on scrip-
your ordinary duties, when you ture, feast days, or spiritual read-
answer the telephone, get on a ing. Throughout the day, we try
Image by R. Kosek

bus, open or close a door, pass to remember and reflect on the

in front of a church, when you morning prayers.
begin a new task, during it and
While we move about our busy
21
 Reflections and Meditations Prayer Without Ceasing

day, whether at work or at home, it is easy to re- We can ask Saint Paul, who came up with this
member to lift our minds and hearts to God if we idea of ceaseless prayer, for help. The saints each
have several “reminders” placed where we are sure struggled for sanctity and won the battle. They
to see them (e.g. some holy cards tucked into a are pleased to help us in our struggle as well. My
desk drawer and wallet; several statues and holy favorite saint, and an extremely powerful interces-
pictures placed around sor, is Saint Martha.
the home and car). She is well-known for
When we see these im- her struggle for holi-
ages, we “pray” simply ness amid a busy do-
by mentally saying, Prayer of St. Gertrude the Great mestic life. The loving
“Jesus, I love You”, reproach of her dear
“Mary, Mother of God, friend Jesus was earned
use me this day”, or Eternal Father, I offer you the not because she was ac-
“Jesus, Mary and Jo- tively doing too much,
seph, save souls”. A
most precious blood of Your but because she had
quick mental “hello”, Divine Son, Jesus, in union with become anxious about
“thank you” or “help
me” is also prayer. the masses said throughout the doing it. I depend on
St. Martha to help me
world today, for all the holy reflect on Jesus in my
We can also use our busyness and offer my
surroundings to re- souls in purgatory, for sinners weariness to Him. She
mind us to pray. everywhere, for sinners in the helps me to befriend
Whenever we pass a her Dear Friend. She
Catholic church, we Universal Church, those in knows His friendship
can greet Our Lord by my own home and within my and is eager to share
making the sign of the it. I enjoy seeing her
cross to acknowledge family. Amen. image on my kitchen
His presence there and
mentally say, “Jesus,
(We can add “and within this windowsill where
I’m reminded of her
I love you”, or “Jesus, cemetery.”) privileged place in Our
I believe in Your Real Savior’s Heart.
Presence in the Blessed
Sacrament”. Likewise, when we pass a cemetery, we A temptation of our modern society is to be too
can say a prayer for the Holy Souls. Our Lord gave busy most of the time. In order to grow in our
St. Gertrude the Great a prayer which will release prayer and spiritual lives, we must not give in to
1,000 souls from purgatory each time it is said. this temptation. We can only listen to the Lord
When we hear an ambulance or pass a hospital, we in silence. Therefore, it is wise to set aside some
can say a prayer for the souls inside. What a com- quiet time during the day for prayer and recollec-
fort it would be if we were inside and knew there tion. At this time, we might continue the Liturgy of
were people praying for us! the Hours with Evening Prayer, pray the rosary or
perhaps spend some time intimately with the Lord
We should depend on the saints to help us to pray.
22
 Reflections and Meditations Prayer Without Ceasing

before the Blessed Sacrament. Remember that the Blessed Mother “pondered all things in her heart”. We
can imitate her when we allow quiet into our lives. We can practice being quiet by turning off the televi-
sion, radio, iPod, computer, and cell phone. Simply being quietly available to the Lord, and listening for
Him, is prayer. Some days, of course, there just isn’t time to draw away with the Lord. On those days, the
rosary can be said while driving home from work, or we could listen to a recording of spiritual reflections
in the car. When our schedules won’t allow for daily mass, we should make a spiritual communion so
that Jesus knows that we want to receive Him. Finally, we can help the children with their nightly prayers
so that their slumber will be filled with holy thoughts.

A peaceful habit to conclude the day is similar to the way we began: in quiet prayer and recollection. Now
is the time for an examination of conscience, concluding the Liturgy of the Hours with Night Prayer and
spiritual reading. We can ask ourselves where and when we felt the Lord’s presence during the day. Per-
haps the rosary can be said if we hadn’t time for it before. We can always say our rosary in parts through-
out the day: One decade in the morning, two or three more in the car, a decade in the afternoon and the
last decade at night.

The more we consciously strive for prayer in our lives, the easier it becomes. It is the Lord who inspires us
to desire Him more and more. All we need to do is to dispose ourselves to receive Him worthily. We do
this by frequent reception of the sacraments, praying and practicing “quiet.” By including several “holy
habits” in our daily routines, we will find that we begin to live in union with the Lord, with Saint Paul’s
help, to pray without ceasing.

23
Image by R. Kosek
 Reflections and Meditations Anthony’s Lift…

“Can I give you a lift?”

God
to

T
Lift
Anthony’s by Sr. Rorivic P. Israel, ASP
he many doubts and uncertainties we experi-
ence often make us ride on in life, no matter what
the consequences may be. We get along with any-
thing, making us apathetic of what may befall. It is
likely a disconcerting moment when we lose any
sense of perception and right judgment to what is
occurring in our life. Certainly, such kind of “ride”
does not lead us to a better end. However, how
many of us do choose it?
St. Anthony Mary Zaccaria, in his teachings, delin-
We know in the deepest recesses of our hearts that eates to us an ever-practical way of letting God be
the “safer ride” we could take is to let God be part God in our life. Truly, his “lift” goes far beyond tak-
of our life. God is the Master Planner, and we are ing a ride on any means of “human transportation”.
confident that He will never cause us woes or mis- It assuredly is relevant and thought-provoking.
fortune. For some of us, life is yet a long journey.
For others, it may only be a few days. Nonetheless, Lift up your heart to God.
are we willing to let God be part of our life?
“It is necessary to unite ourselves with God by lift-
ing up our hearts. “ (Sermon III)

Our heart naturally beats, and it throbs for some-

thing. It throbs either for life, for love, for God, or
for things that captivate it. The Gospel of Matthew
re-echoes once more its message: “For where your
treasure is, there also will your heart be.” (6:21)
Where is our treasure? Where is our heart? What or
for whom does it beat?

Our heart belongs to God. It is in it that He sits on

His throne. It is the most intimate place where we
can freely converse with Him about anything. They
may be our successes or setbacks. They may be
our consolations or desolations. It is in our heart
where we can earnestly say, “God, it’s just between
you and me.” And we know God keeps secrets.

By lifting up our hearts, we unite ourselves more

closely to the God who senses our every sigh and
24
 Reflections and Meditations
“You shall love the Lord, your God,
with all your heart, with all your
soul, with all your mind.” (Mt 22:37)
comprehends our every desire. We thus recognize
that God alone can satisfy our human longing.
Lift up your soul to God.
“The exercise of lifting up one’s soul to God is, of
course, more difficult for the person who has got-
ten into the bad habit of being distracted. Yet what
seems to be impossible (difficult) in itself becomes
very easy with God’s help.” (Letter III)
It is not surprising that God fades away most of-
ten when we are distracted. Our life is “clouded”
with our innumerable interests. The distractions of
daily life make us less sensitive to the presence of
God. Yet, in the Old Testament, we console our-
selves that the cloud itself is the very presence of
God among the Israelites in the desert. So God is
there in our distractions. We don’t get disquieted
in whatever way, for seemingly forcing God out of
our concerns. It may be in this that God commu-
nicates with us.
God undoubtedly uses any means to unite Himself
to us. He invites us to offer our worries and anxiet-
ies to him, “for he cares” (1 Pt. 5:7). What is left
for us to do is to respond to such an invitation so
lovingly and generously offered. It may not come
easy, especially when we tend to believe that we can
handle things ourselves, or when uniting to God
becomes a taxing experience. However, St. Anthony
says: “What seems to be impossible itself becomes
very easy with God’s help, if only we do not refuse
Him our cooperation and that diligent spiritual
commitment with which He has endowed us.”
Lift up your mind to God.
“If you want to maintain an ever close relationship
with God. ... simply and often lift up your mind to
God. “ (Letter III)
Anthony’s Lift…
Our mind gets entangled with our daily af-
fairs. Its focus turns too often to merely human
concerns, setting us into the danger of becoming
passive to the demands of the Spirit. St. Anthony
tells us how we can make God present in our day
to day activities. Amidst the hustle and bustle, we
can always “lift up our minds to God, whether we
are working, talking, thinking, reading, and tak-
ing care of our affairs”. (ibid) There is nothing that
would hinder us from having God the very inspira-
tion of our every action.
God is omnipresent. Wherever we may be, what-
ever we may do, and at whatever time, God is
there. Creating that close relationship with God
is only a matter of turning our attention to Him,
from time to time, while accomplishing our tasks.
God will not deny us his company if we allow him
to be there. He is a Friend who would be willing
to spend time with us without making a fuss, thus
causing us disturbance.
St. Anthony stresses, “Lift up your mind to God... .
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 relation-
ship with [God].”
In sole truth, our relationship with God depends
mostly on how much we love Him. If we love God,
we take every “lift” no matter how our life goes.
“I am not going to add anything else, for I want
experience to speak for itself.” (ibid.)
What do you say?
“I’ll take the lift.”
“Do you think that the straight road to heaven is to
have possessions, to have honors, to have delights,
to have favors? It is nothing else but the love of
God, this is the road we have to ascend. “
(Sermon IV)
25
 Reflections and Meditations Make Your Home…

Make Your Home in Me,

As I Make Mine in You

F
depression, and I have not always chosen healthy
by Fr. Speranza

or most of my adult life, I have suffered from

ways of dealing with it. Twenty years ago, it seemed

had been doing soon stopped. How could I pray
when I was so bad? I accused myself of hypocrisy.
I refused to let God in on my pain. As a matter of
that my life was falling apart and that my depen- fact, I refused to let anyone in on my pain -even
dency on alcohol was increasing. I started drinking those I loved.
to help me feel better and, when that made me
feel worse, I drank more. I knew that attempting
Friends had noticed and to close myself off was
had tried an interven- a mistake. I knew that
tion, but I interpreted continuing to drink was
their care and concern as a mistake. I knew that not
meddlesome and I read- praying was a mistake. I
ily dismissed what they knew so many things.
were saying to me.
Everything was DARK.
One Sunday morning, I
was standing outside the The bishop called and
church where I assisted on asked to see me. He had
the weekends and some received a couple of re-
of the people came over ports, and he inquired
and congratulated me on about my drinking. I told
what they described as “a him that I did not have a
beautiful homily” then I problem, but that if I did
remembered nodding my in the future, I would call
head and thinking that if him.
they knew what I was
really like, they wouldn’t Thanks be to God, I
be saying that to me. developed a bleeding
ulcer and had to go into
“If they knew what I was the hospital. The friends
really like”—those words who had attempted the
kept on repeating in my intervention and a priest
mind over the next several days. I concluded that friend visited me, and their silent tears spoke vol-
if they did know what I was like, they would not umes.
speak to me at all. Taking my thoughts a step fur-
ther, it seemed to me that God knew what I was The first thing I did, when I returned to the rec-
really like. God knew what a mess I had become. tory, was to telephone the bishop and tell him that
I was flooded with shame, and the little prayer I I needed help. He arranged for me to go for an
26
 Reflections and Meditations Make Your Home…

evaluation at a treatment center for clergy After a couple of months, I received a letter
and religious. There I was told that I was a from a dear friend, a Franciscan sister. She
good candidate for their program. There was wrote that she had been diagnosed with
a catch, however. They were full and had a waiting cancer and had begun treatments. Then she really
list. I could not be admitted for six months. blew me away. She wrote that she was offering her
pain for my healing.
My last drink was the night I entered the hospital.
I promised the bishop that I would not drink, and Later that day in our small group therapy session, I
I kept my word with the was invited to share. I read
help of Alcoholics Anony- the letter from my friend.
Jesus said:
mous. During those six When I got to the words
“Come to me, all you who labor and are
months, I went to meet- “I am offering my pain
burdened, and I will give you rest. Take my
ings regularly. I continued for your healing”, I broke
yoke upon you and learn from me, for I am
my ministry and started to down completely. As I was
meek and humble of heart; and you will find
enjoy it again. I opened up crying and sobbing in my
rest for yourself. For my yoke is easy , and my
a little to the Lord and oth- anguish and pain, I be-
burden light.”
ers and shared what was came aware that I was be-
(Mt 11 28-30, NAB)
going on in my life. Those ing held just as my Mom
six months of waiting were used to hold me when I
Saint Anthony Zaccaria said:
almost like a dream. was a little boy. I was be-
“You can be sure that, before you speak and
ing held by God, the ther-
in the very moment of speaking, Jesus Cruci-
I entered treatment in June apist, and the members of
fied will anticipate and accompany, not only
of 1986. Saying goodbye my group. They continued
every word of yours, but your every holy in-
to those with whom I min- to hold me while I poured
tention. St. Paul said that he would push for-
istered and to my family out everything that was
ward but stay within the limits of the work
and friends was a jolt of within me.
that Christ had set for him. As for you, Jesus
reality. It wasn’t a dream
Crucified has also set a limit when he prom-
anymore. My leaving was I don’t remember too
ised that you would get enough strength to
difficult for me, and I faced much more about that
pierce to their marrow the hearts of people.
the unknown with great day. I know that it was an
Don’t you see that He Himself has opened
fear. I was unsure of every- ending and a beginning
the doors for you with His own hands? Who,
thing, and I closed down for me.
then, will hinder you from entering …”
again. I went through the
(A. Zaccaria, Letter VI)
motions and spoke to my The next morning, I awoke
primary therapist and the with a prayer of praise on
spiritual director. I was placed in various therapies. my lips. Later that day, it was my turn to be the
I was present, but I was not engaged. principal celebrant of our Mass. When I entered
the chapel, I was home.
I celebrated Mass every day, but I was empty. Every
time I entered the chapel, God seemed so very far THE JOURNEY CONTINUES…
away. I said prayers, but didn’t pray.

27
Reflections and Meditations Praying is Placing Oneself…

Prayer Is Placing
Oneself in the
Presence of God
by Fr. Richard Delzingaro, CRSP

“One day Jesus was praying

in a certain place. When he
finished, one of his disciples
said to him, ‘Lord, teach us
to pray….’ He said to them,
“When you pray, say: ‘Father,
hallowed be your name, your
kingdom come.’”
(Lk 11, 1-2)

P rayer, any prayer, is placing

oneself in the presence of God.
Prayer is both a psychological ac-
tivity and a spiritual attitude. It
is a subjective reality, i.e. the one
who is praying and an objective
reality, i.e. the one to whom one
is praying. For me, then, prayer is
nothing more, nothing less than
being in an I – Thou inter-per-
sonal relationship with God, a
God rooted in human tradition
and revealed in sacred scripture,
the inspired word of God – a God
who communicates vis á vis the
incarnate WORD, Jesus Christ.
Since prayer is both a verbal and
mental relational exercise with a
God who reveals, it also implies
a willingness to serve.
Image by R. Kosek

28
 Reflections and Meditations
“‘But as for me and my household, we will
serve the LORD’” (Josh 24,15).
Thus, to serve the LORD is to place oneself inten-
tionally in the sacred moment; and to be expressly
in the presence of a personal God is a form of
prayer that is both basic and expansive. Conse-
quently, prayer is something we do (a psychologi-
cal reality) with someone who is (a spiritual real-
ity). Moreover, the desire to pray comes from an
attendant God who loves each of us uncondition-
ally and who desires to be in a caring love-relation-
ship with us.
For me, prayer is intrinsically a daily journey linked
to the redemptive activity of God, an activity that
is revealed as salvation history and sustained in the
tradition of the Church, the people of God. And
so, if prayer turns my mind and thoughts to God-
wherever I am, whatever I am doing, it begins with
the notion of thanksgiving: the Lord my God has
created me to know, to love, and to praise him with
joy and gratitude. For me, prayer is God’s universal
call to holiness, a call to follow Jesus Christ, the
WORD, and to strive daily to discover God’s pres-
ence and to dwell there. Prayer helps me to under-
stand, “what is man that you are mindful of him,
the son of man that you care for him?” (Ps 8, 4)
To follow Jesus, hence, to grow in the knowledge of
God’s love, is an awesome yet attainable concept.
Prayer, both verbal and mental is a conceptual
bond that unites me to the love of God in Christ
– so that each day I can say and believe, “This is the
day the LORD has made; let us rejoice and be glad
in it” (Ps 118, 24).
Praying is Placing Oneself…
Following the intent of our Founder, St.
Anthony Zaccaria and the tradition of our
religious congregation, the Barnabites, my formal
prayer is grounded in The Liturgy of the Hours,
reciting the Breviary either in private or in commu-
nity. This formal prayer is rooted in scripture and
is enhanced by other writings, all of which serve
to inspire me to be in a dialogue with God who is
transcendent and Christ who is immanent. Jesus
invites and encourages me to enjoy the intimacy
of a personal relationship with a self-defining God
of love. The inspiration to be in God’s presence
through formal prayer also engenders the desire to
seek God and to be sought.
“With what shall I come before the LORD? (….) And what
does the LORD require of you? To act justly and to love
mercy and to walk humbly with your God” (Mic 6, 6,8).
Therefore, if following the faith draws me to God’s
sacred presence, then prayer invites me to be drawn
into the hallowed space of God who is calling me
to engage Him relationally in the serenity of the
Holy Spirit as well as in the struggles of life. Prayer
is the opportune moment to resonate in the good
news of Christ who renews our gratitude for the gift
of life itself, to savor the moments we have been on
earth, and to share God’s love with others.
Let us praise God together for the inestimable
gift of the SON, Jesus, our hope, our joy.
Prayer, especially for the poor and needy, expands our
faith so that we can live in the fullness of God’s love
both here and now and forever in heaven.
Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL
VERSION®. Copyright © 1973, 1978, 1984 International Bible
Society. Used by permission of Zondervan. All rights reserved.
29
 Reflections and Meditations Kids Page

� � � �
� �� ��
When I think of…

“When I think of the sunset it

makes me think of God who
created the earth and painted
the skies with a paintbrush.”
Elizabeth Gambino—age 11

“Snow makes me think of the

Transfiguration of Jesus.”
Peter Gambino—age 9

“Scars remind me of Jesus.”

Matthew Gambino—age 6
30
 Outstanding Barnabites
A Servant of
I the Orphans
n 1967, Pope Paul VI wrote, “We love to see
in him [Fr. Semeria] one of the most noble and
known figures of the past generations, for his
simplicity and humility as a religious, for his vast
culture, for his powerful eloquence, but especially
for his exemplary attachment to the Catholic faith;
and we wish his memory and his example would
encourage total fidelity to the Church, a love which
sacrifices itself for our neighbor, and the spreading
of good studies.”
Fr. Semeria was born on the Ligurian coast in 1867.
At the age of fifteen, he decided to dedicate his life
to Christ by becoming a Barnabite. He attended
the novitiate in Monza. He studied philosophy
and theology in Rome where he was ordained a
priest in 1890.
In 1895, he was transferred to St. Bartholomew’s,
in Genoa, which became the center of his future ac-
tivities. Many of the young people of Rome, already
captivated by the young Semeria’s energetic spirit,
sent their good wishes with him when he departed.
The 18–year old Eugenio Pacelli, future Pius XII,
wrote that Fr. Semeria was thought of as a “most
beautiful, noble, sincere, loyal soul, and of high
intelligence.”
Fr. Semeria spent the next twelve years with the
young people in Genoa. “Oh, the beautiful time
spent with the young people of all ages! I never
got bored with them. And as I remember them and
gladly see them again, so also it seems to me they
are not unhappy when they encounter me.”
He became director of the “St Alexander Sauli Club,”
where he supervised the teaching of religion as well
as sport and theater activities for the young. At that
time, these activities were looked upon with suspi-
A Servant of…
Fr. Giovanni
Semeria,
a Barnabite
(1867–1931)
cion. He founded the Superior School of Religion, and
initiated many charitable activities. The people of
higher society in Genoa were drawn to the church
“Alle Vigne” to hear his Sunday sermons.
In 1897, the 30 year-old Semeria traveled back to
Rome to deliver the Lenten sermons in St. Law-
rence in Damaso. Every day a crowd of people,
Romans and visitors, including Queen Marguerite
and the future Benedict XV, would pack the church
two hours before the sermon. This stupendous
success was Fr. Semeria’s baptism as a great sacred
orator. From that point on, he did not restrict
himself to preach solely in Italy. He traveled to
France, Belgium, Switzerland, England, Asia, Africa
and America to deliver his powerful messages. He
gained fame for his sermons before the Interna-
tional Eucharistic Congress at Cartage. He spoke
on every event, happy or sad, Church or State re-
lated, interpreting the feelings of the Church or of
the civic community. Someone once wrote: “The
only sermon he lacks is on the devil’s horns!”
In 1912, this naturally gifted orator was forced into
a silent exile in Brussels. The battle against Modern-
ism spared no one. Fr. Semeria’s heart was broken,
but he obeyed. He spent two years of forced silence
and inactivity, helping the Italian immigrants.
In 1915, World War I brought him back to Italy.
At the personal request of General Louis Cadorna,
Fr. Semeria became the chaplain of the Italian Su-
preme Command. A new page was opening in his
life. Homilies, conferences, conversations, Masses
on the front, confessions, visits to the wounded...
31
 Outstanding Barnabites
He was going through piles and piles of
correspondence for those who were asking
him the most unexpected requests. He would run
where the danger was the thickest to encourage
men to duty.
In the full fury of the war he wrote: “I, and others
like me, had the delicate task to face the soldiers
who were carrying on that horrible duty, summa-
rized in two words, of which I do not know which
one is more atrocious and repugnant: kill and
die. It was a duty, it was a need. At more length I
shared this ministry with Fr. John Minozzi, a nice
fellow from Abruzzi, an incomparable animator.
We promised to ourselves and to the soldiers—I
with my speeches, he with his conversations—that
we would not forget their children. We made that
promise often and with more insistence to those
of the South. At the conclusion of the Armistice, it
was our duty to keep the promise.”
By 1919, two orphanages were in the planning
stages, one in Amatrice (Rieti) and the other in
Gioia del Colle (Bari). Yet the financing of these
projects was insufficient. Fr. Semeria left for the
United States to appeal to the hearts of the Ameri-
cans. With his tremendous sense of adaptation, he
immediately felt at home. He spoke in churches,
theaters, halls, and at town meetings. Many were
astonished by this bearded figure with such a pic-
turesque style.
“When – Fr. Semeria wrote – after a summary
description of heroic gestures of Italy and its sol-
diers during the three years of the colossal war, I
would plead for the orphans, children of our fallen
soldiers, tears would wet their cheeks; and when,
Image by R. Kosek
A Servant of…
shortly after, I would come down to extend
my hand, dollars would rain in my hat
– that historical hat – which has seen in it inside
thousands of dollars, and I am ready to give it as a
gift to anyone who would give me a thousand liras
for my orphans.”
Fr. Semeria returned to Italy retired, but happy,
with thousands of dollars for his orphans. He did
not force his orphans to study. Instead, he directed
them toward vocational traits, so much needed at
that time. In only five years, nine shelter-laborato-
ries in Calabria, eleven in Basilicata, four in Cam-
pania, and three in Abruzzi flourished. Fr. Semeria
also founded fourteen summer camps in the Alps
and one on the shore in Monterosso (La Spezia).
Today, under the direction of the Disciples of Don
Minozzi, there are about one hundred centers with
schools, laboratories, and shelters.
From this time on, Fr. Semeria’s theology of the
“heart” was replacing the theology of the “mind.”
The books, conferences, homilies, publications,
and everything he worked on was directed towards
his orphans. He was constantly on the move to
“sell himself,” as he was fond of saying. His last
speech was in Monte Casino. When he was taken
back to his orphans in Sparanise, he collapsed with
exhaustion. Fr. Semeria, father of the orphans, or
better the humble “Servant of the Orphans,” died
in their midst on March l5th, 1931. As he lay in
bed, his final words were: “I do feel that I should
have done more and better. I ask God’s forgiveness
for not having done it. I exhort you to charity. Live
in charity.”
When his mortal remains were brought back to
Rome to his Barnabite house in Via Chiavari, they
were wrapped in the Italian flag to honor him as a
national hero. This exemplary man of religious life
showed in life and in death what it means to truly
live as a man of God and as a Barnabite.
Reprint from Clerics Regular of St. Paul – Barnabite
Fathers “A Tradition of Holiness and Scholarship”,
Marikina, Philippines: 1998, pp.59-60.
32
 Outstanding Barnabites Peace and Peace

In 2007 we commemorate the 75th anniversary of the death of the

Servant of God, Giovanni Semeria (1867-1931), who is now in the
process of being canonized. We would like to present to our read-
ers the following short, but thoughtful, reflection by him written
in 1925. This famous Barnabite typifies prophetic vocation
and charism, and was unjustly accused of Modernism.
Long before Vatican II, he promoted dialogue between
the Church and the world, in all fields: science, phi-
losophy, sociology, history, theology, politics, popular
religion, biblical criticism and feminism. He called
for the modernization of the liturgy, ecumenism, the
democratic system, the autonomy of the Catholic laity
in non-dogmatic matters and the study of the relation-
ship between authority and freedom in the church.

In the following words, I hear an echo of Semeria’s person-

al struggle during the Modernist Crisis (1900-1914), when he
became the target of pitiless and overzealous “defenders
of the faith.” This reflection is taken from The Gospels for
the Feast Days (Evangeli della Festa, 1936), and was

Image by R. Kosek
written as a commentary to the Gospel of the Second
Sunday of Easter (John 20:19-29).
Translated by Fr. Tony Bianco, CRSP

Surely we may have what looks like peace, but

actually it does not deserve the name. The peace
Peace and Peace

C
by Fr. Giovanni Semeria, CRSP
ertainly, brothers, there is peace and there
is peace. This must be said right at the outset to
avoid any misunderstanding of the habitual greet-
ing given by the Risen Lord. “Peace be with you,”
Jesus invariably tells the apostles, and the other
disciples when he appears to them after his Resur-
rection.
The angels sang peace over his cradle, the lullaby of
the newborn Babe. Likewise, peace is the lullaby of
the Risen One. However, this time not the angels,
but He himself announces and brings peace as the
Victor, because true peace, a peace worthy of the name,
is the conclusion of a struggle, a victorious conclusion.
of the desert, the peace of the ashes that hide a
smoldering fire, the peace of the vegetation spread
over a crater, ready to erupt at any time. All these
images reflect historical situations… A nation
squashes another and then proclaims peace. What
an illusion, what a falsification… War is over, can-
nons cease to thunder, but people are still full of
hatred, eager for revenge, yet peace is proclaimed!
Far too soon.
All these kinds of peace are false, a mere sham.
They are superficial and fictitious. This is not Jesus’
peace. His peace is not something static, the peace
of stagnant and putrid waters, a lifeless peace, with-
out struggle or without victory. Politically speak-
ing, this is the peace of nations closed in on them-
selves, who abhor getting involved. Economically
33
 Outstanding Barnabites Peace and Peace

“True peace must be conquered every day, every hour, every moment. It
must be attained for others and for ourselves. Peace is equilibrium, but
not equilibrium of lifeless things. These, once put in a place, never move;
they are inert. Peace is the equilibrium of living things. It is the peace of
the strong who do not look for conflict or a fight, yet are not afraid of it.”
Fr. Giovanni Semeria

speaking, this is the peace of sluggish and fearful
people, who remain in their poverty because they
dislike risk and do not want to experience the
hardships of fruitful work. Morally speaking, this
is the peace of the weak who fear every form of
struggle, every effort: it is the peace of pacifists, not
of peacemakers.
they are advancing the cause of peace, and may, ul-
timately, bring it about. Pacifists are not the same
as peacemakers. It is the latter that Jesus proclaims
blessed.
This article appeared in The North American Voice of
Fatima in May-June issue 1986 ©Barnabite Fathers.

We imagine that these kinds of peace come about

automatically, whereas true peace cannot but come
from our will dynamically. The Gospel itself may
seem, in turn, an idyll of peace or a war song.
Doesn’t our Lord himself, at one point, say, “It
is not peace I have come to bring, but a sword?”
(Mt 10:34). Wasn’t he a powerful fighter, a fighter
unto death, even death on the cross? His enigmatic
words do seemingly contrast with his repeated of-
fers and announcements of peace. But the enigma
is readily solved when we recall St. Augustine’s fine
definition of peace: “Peace is tranquility, but not
tranquility pure and simple; it is the tranquility of
order and within order.”

The original and principal ingredient of peace is

then, not tranquility, but order. Tranquility, at all
costs, eludes those who seek peace at all costs, that
is, by compromising order, trampling on justice,
warring against others and bringing war upon
themselves, precisely because they are cowards and
are selfish in their search for peace. Those who seek
justice must fight for it, and they may appear as
troublemakers. In reality, since they fight for order,

34
 The Oblates of Saint Paul
ST. JAMES PARISH
231 Morden Road Oakville, Ontario L6K 2S2, Canada • Phone (905) 845-3603
Who are the Oblates?
During the Catholic Reform of the early 1500’s, there ex-
W
isted in Milan the Oratory of Eternal Wisdom. One of its
spiritual guiding forces was St. Anthony Mary Zaccaria.
He formed three different groups from the oratory: the
Barnabite Fathers, Angelic Sisters, and the Married of St.
Paul.
Around the time of the Council of Trent the Married of St.
Paul fell to the wayside. Since Vatican II there has been a
rebirth of various lay spiritual movements. In the 1990’s
this third group has been reborn as the Oblates (Laity) of
St. Paul.
For many centuries the term “OBLATE” has been defined
as “one offered to God.” Thus the oblate has been one
linked in some way to a religious institute or as a member
of a religious institute. In recent times lay men and wom-
en have been seeking to express their faith with regard to
the first definition of the Barnabites and the Angelics.
In the North American Province of the Barnabite Fathers,
the Oblates of St. Paul began on March 5, 2000 with their
first meeting at St. James Parish in Oakville, Ontario.
The Oblates meet monthly with an open sharing of ideas
on topics connected with St. Anthony Mary, the Barnabite
Fathers, or St. Paul. These members of the laity (single or
married) wish to grow spiritually within the Zaccarian
family.
Each Oblate community (cenacle) has a Barnabite as its
spiritual director to guide all in their spiritual journey
with and through the Barnabites. The Oblates also are
involved in some form of Barnabite ministry connected
with a Barnabite community.
The Oblates
• E-mail St. James Parish • www.stjamesparish.ca
From The Oblates
of St. Paul
by Michael & Angie Rooney
ith the permission and blessing of our
Pastor Father Frank Ruzza, CRSP, the Oblates of
St. Paul organized a twenty-four hour exposition
of the Blessed Sacrament. For security reasons, it
took place over two, 12–hour days. The Chapel was
open Friday, March 2nd from 9 a.m. until 9 p.m.
and again Saturday, March 3rd from 9 a.m. until 9
p.m.
Organization of the event consisted of:
• Prayer for a successful program.
• The Adoration theme was Jesus’ question to the
Apostles in the garden of Gethsemane, “Could You
Not Spend One Hour With Me?”
• Prominent signs asking this question were dis-
played in the Church lobby, along with:
Two sign-up books, one for each day. Parishioners
were requested to enter their name, phone number
and times they would be in the Chapel.
• All parish organizations were contacted: Eucharis-
tic ministers, Lectors, and Commentators, Catholic
Women’s’ League, Choir, Knights of Columbus, the
Parish Council and St. James school.
• It was determined that at least fifty-eight parish-
ioners were required, two for each hour plus ten to
stand by, if needed to fill in.
• Volunteers monitored the Chapel to insure that the
35
 The Oblates of Saint Paul The News

Blessed Sacrament I first encountered the charism with Fr. Paul

would not be left Marconi, CRSP and later with Fr. Mike Man-
unattended. cusi, CRSP. I became an Oblate in March 2000.
• A week prior to the Following the model of Jesus, who worked and
Exposition, parishioners taught, we are invited to build the Kingdom of God
were reminded from the with words but even more so with the testimony of
pulpit, that sign-up was our lives, each according to the gifts received and
next weekend and that the tasks entrusted to each in the Church and in society.
they were invited to take To this end, under the guidance of Father Ruzza,
part in the Adoration pro- and with great satisfaction and growth in the Spirit,
gram. the Oblates at St. James Parish, Oakville, Ontario
• The following weekend conduct adult faith enrichment programs Tuesday
our Pastor and assistants evenings and Thursday mornings with themes cor-
encouraged parishioners responding to the Liturgical Year.
to make time to spend Together with the Barnabites and the whole
in silent contemplation Church we strive to bring forth a new incarnation
with our Lord. They were of Christ.
24 Hours With Jesus In directed to use the forms Programs include Alpha, CaFE, Questions of the
The Eucharistic Adoration in the pews. (Pencils and Soul (Father Michael Himes), and a Lenten Series
sign-up forms had previously been placed there). (Father Raniero Cantalamessa).

The Adoration program was very successful. Well Yours Sincerely,

over a hundred attended. The Chapel had many John Caplette, (An Oblate of St. Paul, St. James Parish)
more parishioners per hour than was anticipated,
and the monitors reported that they were never
needed.

We thank God for all those who so generously

contributed their time to make this Adoration pro-
gram a success.
1502–1539 2007
We are reminded that our Holy Father Pope John
Paul II, prayed that “Perpetual Eucharistic Adora- Barnabite Spiritual Center Newsletter
tion would take place in every Catholic Church in The Clerics Regular of Saint Paul • BARNABITES
the world.” 4301 Hecktown Road • Bethlehem, PA 18020 • USA

On behalf of the Oblates of St. Paul Director: Father Robert B. Kosek, CRSP
Michael & Angie Rooney Editorial Staff: Sr. Rorivic P. Israel, ASP, Fran Stahlecker,
Mary Grace & Fr. Richard Delzingaro, CRSP
Design: Greg T. Gambino &
Through my exposure to various Barnabite Fa- Jacob Culichia
thers, I have experienced the founding charism of
St. Anthony Mary Zaccaria, i.e., the need to share Email: robert.kosek@gmail.com Design by

spiritually and in the apostolate with the laity, www.AnthonyAlive.com Greg Gambino
greggam@rcn.com
the charism of the Barnabites and of the Angelics.
36