He preaches the Gospel of the kingdom to every creature, who in the secrecy of his heart considers how great will be the glory of standing before the Creator's face, with the blessed spirits; with them to praise him without end, and with him who is Life ever to live, and continuously rejoice with an inexpressible joy.
- Saint Anthony of Padua, Sermon on the Ascension of the Lord, 5
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| The descent of the Holy Spirit Sacred Heart church, North Kohala, Hawaii |
A river is an everlasting flowing of waters, which stream perpetually. This 'rive' is the grace of the Holy Spirit, which today abundantly watered the hearts of the Apostles, filling them and cleansing them. As was said: "I will pour upon you clean water, and you shall be cleansed from all your filthiness" (Ezekiel 36:25).This river is called 'fiery.'What else is the Holy Spirit but a divine fire? What corporeal fire does to iron, this fire does to the dirty, cold and hard heart. At the incoming of this fire, the human mind little by little loses all blackness, coldness and hardness, and wholly takes on the likeness of that by which it is inflamed. For this purpose it is given to man, for this it is breathed into him, that as far as possible he may be configured to it. For, from the burning of the divine fire, he becomes completely white-hot, and blazes forth equally, and melts into the love of God, according to these words of the Apostle: "The charity of God is poured forth in our hearts, by the Holy Ghost who is given to us" (Romans 5:5) [Richard of St. Victor, De Trinitate, VI.14].Note that by burning, fire brings low what is high, joins together what is divided (as iron to iron), makes bright what is dark, penetrates what is hard, is always mobile, directs all its movements and force upwards and flees the earth, and moves whatever it is engendered in to its own proper orientation. These seven properties of fire can be referred to the seven gifts of the Holy Spirit, whichby the gift of fear, brings low what is high (that is, proud);by the gift of piety, joins divided and separated hearts;by the gift of knowledge, makes bright what is dark;by the gift of fortitude, penetrates hard hearts;by the gift of counsel, is always in motion(for he who is counselled by his inspiration does not remain idle, but moves promptly to his own work and the salvation of others. "The grace of the Holy Spirit knows no sluggisheness or effort [Saint Ambrose of Milan, Exposition of Luke, II.19];"by the gift of understanding, directs all its movements, etc.(because by his inspiration he gives man to understand, that is, to inwardly read in his heart, that he may seek what is heavenly or flee what is earthly);by the gift of wisdom, it moves the mind in which it is engendered to its own operation(because it gives it a taste for it. Ecclesiasticus 24 says: "I perfumed my dwelling (24:21). The mind of the just, in which the Holy Spirit dwells, is redolent as a vessel or place in which something sweet-scented is placed).The grace of the Holy Spirit is called a 'river of fire'; a river, because it extinguishes the thirst for temporal things and washes away the stains of sin; fiery, because it inflames to love and illuminates to knowledge. So today it is said to appear upon the Apostles in tongues of fire, because it made them to speak and burn. They burned with love of God, they enlightened their neighbor with a word.
These two Apostles are called "silver trumpets" on account of their resounding preaching, and "beaten" because of being struck in their Passion. Christ made these trumpets, that is, he chose them by grace, that with them he might call a multitude of peoples to the mountain of eternal life. And just as those former trumpets called to war, to feasting and to religious festival [cf. Numbers 10:9-10], so these called the peoples to war against sin.- Saint Anthony of Padua
Tony, Tony, look around. Something's lost and must be found.Four minutes later, my former student commented that the prayer must have been heard because the police had just found his truck; the Finder of Lost Things came through once again, though not completely. Unfortunately, the truck had been "burnt to a crisp."
Dear Brothers and Sisters,Amen!
Two weeks ago I presented St Francis of Assisi. This morning I would like to speak of another saint who belonged to the first generation of the Friars Minor: Anthony of Padua, or of Lisbon, as he is also called with reference to his native town. He is one of the most popular Saints in the whole Catholic Church, venerated not only in Padua, where a splendid Basilica has been built that contains his mortal remains, but also throughout the world. Dear to the faithful are the images and statues that portray him with the lily a symbol of his purity or with the Child Jesus in his arms, in memory of a miraculous apparition mentioned in several literary sources (we have such a statue here in Sacred Heart church. Just after Archbishop Lucas told I was going to Virden and Girard, I was pleased to find the statue on my unannounced and anonymous visit).
With his outstanding gifts of intelligence, balance, apostolic zeal and, primarily, mystic fervour, Anthony contributed significantly to the development of Franciscan spirituality (This is a remarkable combination of gifts for which we should give thanks to the Lord, and beg him to combine in a few preachers in our own day).
He was born into a noble family in Lisbon in about 1195 and was baptized with the name of Fernando. He entered the Canons who followed the monastic Rule of St Augustine, first at St Vincent's Monastery in Lisbon and later at that of the Holy Cross in Coimbra, a renowned cultural centre in Portugal. He dedicated himself with interest and solicitude to the study of the Bible and of the Church Fathers (this is always a good combination for study), acquiring the theological knowledge that was to bear fruit in his teaching and preaching activities. The event that represented a decisive turning point on his life happened in Coimbra. It was there, in 1220, that the relics were exposed of the first five Franciscan missionaries who had gone to Morocco, where they had met with martyrdom. Their story inspired in young Fernando the desire to imitate them and to advance on the path of Christian perfection. Thus he asked to leave the Augustinian Canons to become a Friar Minor. His request was granted and, having taken the name of Anthony, he too set out for Morocco, but divine Providence disposed otherwise. After an illness he was obliged to return to Italy and, in 1221, participated in the famous "Chapter of the Mats" in Assisi, where he also met St Francis. He then lived for a period in complete concealment in a convent at Forlì in northern Italy, where the Lord called him to another mission. Invited, in somewhat casual circumstances, to preach on the occasion of a priestly ordination, he showed himself to be endowed with such knowledge and eloquence that the Superiors assigned him to preaching. Thus he embarked on apostolic work in Italy and France that was so intense and effective that it induced many people who had left the Church to retrace their footsteps. Anthony was also one of the first if not the first theology teachers of the Friars Minor. He began his teaching in Bologna with the blessing of St Francis who, recognizing Anthony's virtues, sent him a short letter that began with these words: "I would like you to teach the brethren theology". Anthony laid the foundations of Franciscan theology which, cultivated by other outstanding thinkers, was to reach its apex with St Bonaventure of Bagnoregio and Bl. Duns Scotus.
Having become Provincial Superior of the Friars Minor in northern Italy, he continued his ministry of preaching, alternating it with his office of governance. When his term as Provincial came to an end, he withdrew to a place near Padua where he had stayed on various other occasions. Barely a year later, he died at the city gates on 13 June 1231. Padua, which had welcomed him with affection and veneration in his lifetime, has always accorded him honour and devotion. Pope Gregory IX himself, having heard him preach, described him as the "Ark of the Testament" and subsequent to miracles brought about through his intercession canonized him in 1232, only a year after his death.
In the last period of his life, Anthony put in writing two cycles of "Sermons", entitled respectively "Sunday Sermons" and "Sermons on the Saints" destined for the Franciscan Order's preachers and teachers of theological studies. In these Sermons he commented on the texts of Scripture presented by the Liturgy, using the patristic and medieval interpretation of the four senses: the literal or historical, the allegorical or Christological, the tropological or moral, and the anagogical, which orients a person to eternal life. Today it has been rediscovered that these senses are dimensions of the one meaning of Sacred Scripture and that it is right to interpret Sacred Scripture by seeking the four dimensions of its words. St Anthony's sermons are theological and homiletical texts that echo the live preaching in which Anthony proposes a true and proper itinerary of Christian life. The richness of spiritual teaching contained in the "Sermons" was so great that in 1946 Venerable Pope Pius XII proclaimed Anthony a Doctor of the Church, attributing to him the title "Doctor Evangelicus", since the freshness and beauty of the Gospel emerge from these writings. We can still read them today with great spiritual profit.
(This next section may well appear in a homily soon.) In these Sermons St Anthony speaks of prayer as of a loving relationship that impels man to speak gently with the Lord, creating an ineffable joy that sweetly enfolds the soul in prayer. Anthony reminds us that prayer requires an atmosphere of silence, which does not mean distance from external noise but rather is an interior experience that aims to remove the distractions caused by a soul's anxieties, thereby creating silence in the soul itself. According to this prominent Franciscan Doctor's teaching, prayer is structured in four indispensable attitudes which in Anthony's Latin are defined as obsecratio, oratio, postulatio, gratiarum actio. We might translate them in the following manner. The first step in prayer is confidently opening one's heart to God; this is not merely accepting a word but opening one's heart to God's presence. Next, is speaking with him affectionately, seeing him present with oneself; then a very natural thing presenting our needs to him; and lastly, praising and thanking him.
In St Anthony's teaching on prayer we perceive one of the specific traits of the Franciscan theology that he founded: namely the role assigned to divine love which enters into the sphere of the affections, of the will and of the heart, and which is also the source from which flows a spiritual knowledge that surpasses all other knowledge. In fact, it is in loving that we come to know.
Anthony writes further: "Charity is the soul of faith, it gives it life; without love, faith dies" (Sermones Dominicales et Festivi II, Messagero, Padua 1979, p. 37).
It is only the prayerful soul that can progress in spiritual life: this is the privileged object of St Anthony's preaching. He is thoroughly familiar with the shortcomings of human nature, with our tendency to lapse into sin, which is why he continuously urges us to fight the inclination to avidity, pride and impurity; instead of practising the virtues of poverty and generosity, of humility and obedience, of chastity and of purity. At the beginning of the 13th century, in the context of the rebirth of the city and the flourishing of trade, the number of people who were insensitive to the needs of the poor increased. This is why on various occasions Anthony invites the faithful to think of the true riches, those of the heart, which make people good and merciful and permit them to lay up treasure in Heaven. "O rich people", he urged them, "befriend... the poor, welcome them into your homes: it will subsequently be they who receive you in the eternal tabernacles in which is the beauty of peace, the confidence of security and the opulent tranquillity of eternal satiety" (ibid., p. 29).
Is not this, dear friends, perhaps a very important teaching today too, when the financial crisis and serious economic inequalities impoverish many people and create conditions of poverty? In my Encyclical Caritas in Veritate I recall: "The economy needs ethics in order to function correctly not any ethics whatsoever, but an ethics which is people-centred" (n. 45).
Anthony, in the school of Francis, always put Christ at the centre of his life and thinking, of his action and of his preaching. This is another characteristic feature of Franciscan theology: Christocentrism. Franciscan theology willingly contemplates and invites others to contemplate the mysteries of the Lord's humanity, the man Jesus, and in a special way the mystery of the Nativity: God who made himself a Child and gave himself into our hands, a mystery that gives rise to sentiments of love and gratitude for divine goodness.
Not only the Nativity, a central point of Christ's love for humanity, but also the vision of the Crucified One inspired in Anthony thoughts of gratitude to God and esteem for the dignity of the human person, so that all believers and non-believers might find in the Crucified One and in his image a life-enriching meaning. St Anthony writes: "Christ who is your life is hanging before you, so that you may look at the Cross as in a mirror. There you will be able to know how mortal were your wounds, that no medicine other than the Blood of the Son of God could heal. If you look closely, you will be able to realize how great your human dignity and your value are.... Nowhere other than looking at himself in the mirror of the Cross can man better understand how much he is worth" (Sermones Dominicales et Festivi III, pp. 213-214).
In meditating on these words we are better able to understand the importance of the image of the Crucified One for our culture, for our humanity that is born from the Christian faith. Precisely by looking at the Crucified One we see, as St Anthony says, how great are the dignity and worth of the human being. At no other point can we understand how much the human person is worth, precisely because God makes us so important, considers us so important that, in his opinion, we are worthy of his suffering; thus all human dignity appears in the mirror of the Crucified One and our gazing upon him is ever a source of acknowledgement of human dignity.
Dear friends, may Anthony of Padua, so widely venerated by the faithful, intercede for the whole Church and especially for those who are dedicated to preaching; let us pray the Lord that he will help us learn a little of this art from St Anthony. May preachers, drawing inspiration from his example, be effective in their communication by taking pains to combine solid and sound doctrine with sincere and fervent devotion. In this Year for Priests, let us pray that priests and deacons will carry out with concern this ministry of the proclamation of the word of God, making it timely for the faithful, especially through liturgical homilies. May they effectively present the eternal beauty of Christ, just as Anthony recommended: "If you preach Jesus, he will melt hardened hearts; if you invoke him he will soften harsh temptations; if you think of him he will enlighten your mind; if you read of him he will satifsfy your intellect" (Sermones Dominicales et Festivi III, p. 59).
"It seems to me that there are four reasons why the Lord showed the Apostles his hands, side and feet. First, to show that he had truly risen, and to take away from us all doubtfulness. Second, so that the dove (the Church or the faithful soul) might build her nest in his wounds, as in the clefts of the rock, and hide from the eyes of the hawk that schemes to catch her. Third, to print the signs of his Passion as seals upon our hearts. Fourth, to ask us to share in sufferings, and never again to crucify him with the nails of sin. So he shows us his hands and his side, saying: Here are the hands you wounded by fastening them with nails. Here is the side fom which you, the faithful, my Church, were born, as Eve was created from the side of Adam. This side was opened by the lanc, so that it might open for you the gate of Paradise, closed by the cherubim and the flaming sword. The power of the blood flowing from the side of Christ removed the angel and blunted the sword, while the water quenched the fire. Do not crucify me again. Do not pollute the blood of the covenant in which you have been sanctified. Do not shame the spirit of grace. If you listen and pay careful attention, O man, you will have peace within yourself. And so, after the Lord showed them his hands and his side, he said again: Peace be to you. As the Father sent me to sufferings, even though he loved me: so I send you to endure evils, with the same love wherewith the Father sent me."
The Psalm refrain at this morning’s Mass, “Your word, O Lord, is a lamp for my feet” (Psalm 119:105) contains a treasury of gems relating to Christ Jesus. Let us spend a bit of time, then, breaking it apart.He always cultivated his innate talents with special eagerness and exercised his mind with meditation. Day and night, whenever the occasion arose, he would not neglect to read the Scriptures.[1]It was there that his life would change forever.
If only the Most High would deign to make me share in the crown of his holy martyrs! If only the executioner’s sword would strike me as I, on bended knee, offer him my neck for the name of Jesus! Will I see this come about? Will I reach that moment of great joy?[2]In the end, he did not receive the martyr’s death, but he most certainly did reach “that moment of great joy,” and it all begin here, in his willingness to give himself entirely to the Lord.
Where are you going, father, to return no more? … Where are you going without your children, O venerable father? Who else will be found like you, a true herald of God’s word to us, your orphans? Through the Gospel, you begot us in Christ Jesus.[5]Yes, who indeed will be a true herald of the Gospel for us as Saint Anthony?
Let us be quite frank: the ability to cultivate vocations to the priesthood and the religious life is a sure sign of the health of a local Church. There is no room for complacency in this regard. God continues to call young people; it is up to all of us to encourage a generous and free response to that call. On the other hand, none of us can take this grace for granted.[6]Each of us must do all that we can to help young men heed the call of the Lord and answer it with generous hearts.
The favorite song of Saint Anthony of Padua, which he sang on his deathbed, was O Gloriosa Virginum. Translated into English, it sings something like this:
Throughout his life, Saint Bonaventure was a busy man, what with over-seeing a divided order, teaching, preaching, and composing prayers.If then you ask for miracles,
Death, error, all calamities,
The leprosy and demons fly,
And health succeeds infirmities.
The sea obeys, and fetters break,
And lifeless limbs thou dost restore,
Whilst treasures lost are found again,
When young and old thine aid implore.
All dangers vanish at thy prayer,
And direst need doth quickly flee;
Let those who know thy power proclaim,
Let Paduans say: "These are of thee."
The sea obeys, and fetters break,
And lifeless limbs thou dost restore,
Whilst treasures lost are found again,
When young and old thine aid implore.
To Father, Son, may glory be,
And Holy Spirit eternally.
The sea obeys, and fetters break,
And lifeless limbs thou dost restore,
Whilst treasures lost are found again,
When young and old thine aid implore.
Pray for us, St. Anthony,
That we may be made worthy of the promises of Christ.
Let us pray.
O God!
May the votive commemoration of St. Anthony,
Thy Confessor and Doctor,
be a source of joy to Thy Church,
that she may always be fortified with spiritual assistance
and may deserve to possess eternal joy.
Through Christ Our Lord.
Amen.
It has always been thus. Even some in the time of our beloved patron, Saint Anthony of Padua, found these words of Jesus too difficult to believe. When he was preaching in Rimini, there was a certain heretic with whom Saint Anthony spoke about the Eucharist.Very well, let’s drop the discussion and see the deeds. If you, Anthony, manage to show me through a miracle performed in front of everyone that this is the body of Christ, I will renounce every heresy and submit myself to the obedience of faith.[1]Saint Anthony promised to do so. The heretic then gave the framework for the miracle, saying:
I will shut up my donkey for three days until it is all but starved. Three days hence I will bring it out in front of all these people. I will show it its fodder. You stand in front of the animal holding what you claim is the body of Christ. If the animal, starving, ignores the fodder and instead approaches that God Who you say is to be adored by every creature, I will truly believe in the faith of the Church.[2]Saint Anthony agreed to this and on the appointed day the people gathered to see what might take place.
In the virtue and in the name of your Creator, whom I, even though I am so unworthy, truly hold in my hands, I tell and command you, o animal, to immediately and humbly draw near and offer Him the veneration due Him. Thus these evil heretics will be persuaded that every creature is subject to their Creator, and that priests regularly hold Him in their hands upon the altar.[3]After Saint Anthony said this, the heretic offered the donkey its food, but it would not eat. The donkey, ignoring the food, recognized its Lord – whom we so often ignore – and bent its head and knelt before the Eucharist. After adoring the Body and Blood of the Lord, the donkey ate its food. This donkey recognized the One who rode that other donkey into Jerusalem (cf. Matthew 21:1-11).
It depicts the miracle of Saint Anthony of Padua and the donkey (sometimes a horse) in Rimini. It will serve as a glimps into Sunday's homily, when we will celebrate Corpus Christi.
Browsing around this afternoon I stumbled upon the web site of Edizioni Messagero in Padua, Italy.Tony, Tony, look aroundA bit trite, maybe, but I don't know if the Saint minds.
Something's lost and must be found!
Saint Anthony, when you prayedOr, if you want something more specific, there is this prayer:
your stolen book of prayers was given back to you.
Pray now for all of us who have lost things precious and dear.
Pray for all who have lost faith, hope or friendship with God.
Pray for us who have lost friends or relatives by death.
Pray for all who have lost peace of mind or spirit.
Pray that we may be given new hope, new faith, new love.
Pray that lost things, needful and helpful to us,
may be returned to our keeping.
Or, if we must continue in our loss,
pray that we may be given Christ's comfort and peace. Amen.
Blessed Saint Anthony, the grace of God has made you a powerful advocate in all necessities and the patron of the restoration of things lost or stolen. To you I turn today with childlike love and heartfelt confidence. How many people you have miraculously aided in the recovery of what was lost.
You were the consoler of the erring, the comforter of the afflicted, the healer of the sick, the raiser of the dead, the deliverer of the captive, the refuge of the affliected. To you I hasten, blessed Saint Anthony. Help me in my present concern: _____.
I commend what I have lost to your care in the secure hope that you will restore it to me if this be to the greater glory of God and to my own spiritual benefit. Obtain also for me an active faith, peace of mind, sincere love for others, and an ardent desire for eternal life. Amen.
As Mary and Joseph entered the Temple to present Jesus to the Lord, we are told that when Simeon saw Jesus "he took him into his arms" (Luke 2:28). This is such a simple gesture, and yet so profound.
