symposium on st. francis x. m. bianchi, barnabite

8/8/2019 Symposium on St. Francis x. M. Bianchi, Barnabite

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MOTIVATIONANDDEVELOPMENTOFTHECONFERENCE

ONST.FRANCISXAVIERMARIABIANCHI

BARNABITEPRIESTAPOSTLEOFNAPLESINTHEYEAROFPRIESTS

OntheoccasionofYearofPriestsaconferenceonSt.FrancisXavierMariaFranciswasheldin

theBarnabiteChurchofSt.MaryaCaravaggio,inNaples,onApril2324.

TheProvinceSouthCentreoftheBarnabiteFathersorganizedd this eventto presentand let

everyoneknowthissaint,oneofthemanytreasuresofourreligiousfamily.

Fr.GiovanniPeragine,aBarnabitemissionaryinAlbania,wasthemoderatoroftheconference.

HisintroductionwasfollowedbythegreetingsofFr.GiovanniVilla,SuperiorGeneral,andFr.Antonio

Iannuzzi,ProvincialSuperior.

Inthemorning,thefirstreportwasbyFr.GiovanniScaleseonSt.FrancisXavierMariaFrancis,

lightandhopeinatimeofcrisis.HefirstpresentedthehistoricalcontextinwhichtheSaintlived.He

wasborninArpino,onDecember2,1743,anddiedinNaplesonJanuary31,1815.Hehighlightedhis

life,hisvocation,hisfigureasapriestandteacher,hismission,hiscontactswithSt.FrancesoftheFive

Wounds,hisapostolateinNaples,andthentheturningpointofhislifebeginningwiththeabandonment

ofateachingcareertodevotehimselfcompletelytotheministryofconfession,spiritualdirectionof

souls,andfinallytolivethemysteryofsuffering,histravelingcompanionofthelastyearsofhislife.St.FrancisXavierMariaFranciscalledhis illness,Thornsandfire:theSaintwassufferingfroma painful

diseasethatparalyzedhisswollenlegsandaccompaniedhimtohisdeath.InatimewhereIlluminism,

theFrenchRevolution,theNapoleonicEpiccelebratedtheirtriumphs,St.FrancisXavierMariaFrancis

wasabletospreadlightandhopeallaround,bearingwitnessinhisNaples,thatonlyJesuscangivetrue

lightandtruehope.

Intheafternoon,thesecondreportwasgivenbytheFrs.GiovanniNittiandEnricoMoscettaon

the theme: Todays meaning of St. Francis Xavier Maria Franciss message. The two Barnabites,

startingfromthespiritualityoftheSaint,tracedhispathofasceticism,understoodandupdatedinour

time,dividingitintothreestages:Alifeofprayer,AlifeoftheEucharist,Painasafriend.Infact,

Ourvocationandourearthlyandeternalhappinessdependfromfollowingwell thewillofGod.The

Eucharististhesacramentoflove.LoveisthemostbeautifulfeelingthattheLordhasputintothesoulofmen.

Saturday morning, April 24, the Most Reverend Filippo Iannone, Bishop of SoraAquino

Pontecorvo, spoke on St. Francis Xavier Maria Francis, the living image of Christ .

Thesaintisalwaysonewhois transfigured,amanwho,shapedgraduallybytheHolySpirit,is

unitedwithChristinordertobecomemoreandmorehisperfectimage.Thefullnessofthepriesthood

canbereachedwithinthisdivinetransformation.Prayer(light)andpain(fire)arethetravelcompanions

neededforthispurificationtooccur,whichbindsusinextricablytoGodforeternity.

Attheend,BishopFilippoIannonepresidedatthesolemnMassinhonoroftheSaintfollowed

bythekissoftherelic.

PresentweresomepriestsandreligiousoftheDioceseofNaples,theAngelicSistersofSt.Paul,

theBarnabiteFathersfromtheDenzaandFrancisInstitutes,representatives,Fathersandlaypeopleof

thecommunities ofMilan, Bologna,Florence, Livorno, Perugia, Rome,Naples, SanFelice a Cancello,

Trani,BariandMilot(Albania).Manylaypeople,membersoftheLayMovementofSt.Paulandthe

Zaccarian YouthMovement, andmany cooperatorsof our activities. Sincere thanks to everyone for

participating.

P.AntonioIannuzzi

ProvincialSuperior


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INTRODUCTION

byFR.GIOVANNIPERAGINE

MODERATOROFTHECONFERENCE

Asweopenthisconference,firstofallIwelcomeallofyouhere.IgreetFr.General,theMost

Rev. Fr.GiovanniM. Villa, FatherProvincial of theCenterSouth, Fr.AntonioM. Iannuzzi, Fr.Daniel

Ponzoni,ProvincialoftheNorth,andalltheBarnabiteFathersrepresentingalmostallthecommunities

ofourProvince;IgreettheAngelicSistersandallthelayofSt.PaulfromvariousareasoftheProvince.It

isnicetogatherhereinthischurchasaZaccarianfamilyaroundthebodyofSt.FrancisM.Francis.Our

presence,beingsonumeroushonorshim,but inrealitywearehonoredbyhisholiness,whichduring

thesedayswewanttodiscoverandimitate.Ialsogreettheotherpriestsandfaithfulofthiscityandof

thischurch.

BeforegivingthefloortothespeakersIthinkthereistheneedofjustafewwordstointroduce

ourconference.TheCounciloftheCentreSouthProvincehasdecidedtoorganizethismeeting,placing

itinthecontextoftheTearofthePrieststhatwearecelebrating.Thegoalisthereforetoprovidea

furthercontributiontowhatalreadytheuniversalChurchandtheinitiativesofindividuallocalchurches

areofferingtopriestsaroundtheworldinthisyeardedicatedtothem.ThefigurethatthePopehas

givenformeditationisthatoftheCurofArs,St.JohnM.Vianney.DuringthesedayswewanttoenrichourmeditationlookingatanotherHolyPriestmuchnearertous:St.FrancisSaverioM.Francis.

TobettersetourmeetinginthisYearofthePriestsIwouldliketorecallonlyonepointofthe

letterwithwhichPopeBenedictXVIkickedoffthisYearofthePriests.InthisletterthePopestatesthat

thisyear:

wantstocontributeinpromotingthecommitmenttotheinteriorrenewalofallpriestsfora

strongerandmoreeffectivewitnesstotheGospelintoday'sworld;

andrecognizetheimmensegiftthatpriestsarenotonlytotheChurchbutalsoforhumanity

itself.

Thetermrenewal,notforeigntoourspiritualityandsodeartoourHolyFounder,expresses

theneedforaninnerjourneytorediscoverthatthegiftofthepriesthoodisnotforthemselvesbutfor

theChurchandforthewholemankind,andthatwithoutaninnerrenewalourwitnesstotheworldwillneverbestrongandincisive.

Thepriestly yearweareexperiencing shouldbe just theopportunity togive impetus to this

inner renewalandstimulate stillmore thespirituality ofpriests in aworld drivenby a postmodern,

secular,relativist,secularculture,whichdoesnotlikereligionandonthecontrary,wouldrelegateitto

theprivatesphere.Facedwiththischallengeforevangelization,thepriestmustrediscoverhisroleasa

missionary.InaculturalcontextinwhichwearewitnessingattackstargetingtheChurchingeneraland

individualpriestsinparticular,theonlyanswerisprecisely thatofaspiritualrenewal,theresponseof

holiness.

Thisistheonlyanswernotonlytothescandalsofinfidelitytoourministry,buttoeveryformof

apathywhichisalsoaninfidelitytoourpriestlyministry.

TheinteriorrenewalandthesanctityoflifearetheprogramofSt.JohnM.Vianney,andthey

havealsobeenthelifeprogramofSt.FrancisSaverioM.Francis,whointhesetwodayswenotonly

wantknowbetterbutmakehimourfriendandimitatehiminourjourneyofcontinuousrenewal.

Fr.GiovanniPeragine


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INTRODUCTORYADDRESSBYFR.GENERAL

I givemygreetings and awarmwelcome to you all, andwithmypresence andmywordsI

expressmysatisfactionandofmanyconfreresandothersforthisinitiativeoftheItalianProvinceofthe

CSoftheBarnabiteFathers.St.FrancisSaverioM.Francis,infact,besidesbeingourconfrere,isalsothe

patronofthesameProvince,andhismemoryislinkedespeciallytoplacesthathostusduringthese

days.

Duringthelastdecade,theattentionofusBarnabitesandthosewhoarespirituallyclosetous,

has been mostly absorbed by St. Antonio M. Zaccaria, at the urging of commemorations and

anniversariesthatforvariousreasonshaveaffectedourreligiousfamily.Thisisnottorecoverfromthe

shadowsalsoSt.FrancisSaverioMaria;butit iscertainlyagoodsigntoreproposeothermodelsand

witnessesofourfamilywhointhisYearforPriestscanenrichourexperienceanddrawustowhatis

goodwhilegivingusagreaterawarenessofourconsecration.

Weknow that, ina sense,St. FrancisFrancis, escapesus, notfor lack ofproposals about his

spirituallife,butbecauseoftheabundanceoffacetsthatneedanoverview:heisthesaintofcharity,

butalsoamanofcultureandstudy,thesaintmarkedby suffering,butalsothespiritualdirectorwith

special gifts of discernment, aman at the center of a vast network of personal relationships of all

backgrounds,butalsoadiscreetandsecludedreligious,etc.Perhaps,inviewofmany,itisnotconducivetounderstandingandpopularitytohavebelonged

to the world, a little 'frivolous and superficial, of theAncien Rgime at its setting, and with the

tumultuousworldoftheFrenchRevolutionandofNapoleon.

ButIhopeandwishyouallforthesemeetingstobeatimeofabeautifulandintensespirituality

andagreatwaytocelebrateandconclude,bynow,theYearofthePriest,principallyforthebenefitof

ouryoungpeopleandmanywhoknowalittleaboutourlifeandourspirituality.

Heartfeltthankstotheorganizersandtoallagoodandproductiveday.

TheMostRev.Fr.GiovanniVilla

SuperiorGeneral


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ST.FRANCSXAVIERMARIAFRANCIS

LIGHTANDHOPEINATIMEOFCRISISGiovanniScalese,CRSP

Ithinkitwasanexcellentinitiativebytheprovincialcuria,towanttopropose,duringtheyearof

thePriest,thefigureofSt.FrancisXavierMariaFrancis.Perhapsduringthisyear(whichiscomingtoitsconclusion),wepriests,havefocusedalmostexclusivelyonSt.JohnVianney:certainlyto focuson the

CureofArswasanexcellentidea,butwecannotforgetthatnexttohim,thereisamultitudeofholy

prieststowhomwemustdirectourgaze.Amongthese,asBarnabites,wecannotignoreourbrother

fromArpino,whostandsbeforeusnotonlyasaglorytobeproudof,butalsoasarolemodel.Thisisan

extraordinaryfigure,insomewayscomparabletothepresentday,withthatofPadrePio,butwitha

totallydifferentdestiny:whilethesaintofPietrelcinaisknownbyeveryoneandhisculthasspreadall

over theworld,Fr. Francisisalmostunknownoutsidethesmallcircleof fellowcitizensandconfreres

(and even among these, knowledge is oftenquite limited). I thinkhe is the only one among those

enrolled inthelistoftheSaintswho,atthistime,cannotboastnotevenofa churchdedicatedtohis

name,notinhishometown,notinthiscity(wherehelivedanddiedandyetitworshipshimasits

apostle),andnotinhiscongregation.Perhapsitdeservesabitmoreattention.

TheAgeofEnlightenment

From thehistoricalpointofview, theperiodthatweconsider isonethat runs from1743 to

1815,respectivelytheyearofbirthanddeathofFrancis(aspanof72years).

Fromthegeographicalpointofview,thecontextistheKingdomofNaples(whichin1816willbe

mergedwiththatofSicily,givingrisetotheKingdomoftheTwoSicilies).

The cultural context in which we move is that the Enlightenment. We have learned from

textbooksthattheeighteenthcentury istheAgeofEnlightenment,asifit givesoffonlylight;while

the reality is perhaps a little more complex. Few days ago theAvvenire (Catholic newspaper) has

publishedapreviewofachapterofthebookOltrelabisso,bytheFrenchphilosophersociologist,still

alive, EdgarMorin. In thechapter entitled Beyondthe Enlightenment, theauthorargues that theFrenchRevolutionwasbasedboth onthetriumph andthe crisisof theEnlightenment.The triumph,

with themessage ofemancipationof 1789 [the Declaration of theRights ofManand Citizen]; the

crisis,withtheterrorandthecultofreason(IthinkofAlejoCarpentier,inhiswonderfulnovel TheAge

of Enlightenment,where he says thatthe Enlightenmentcameto the Caribbeanwith the guillotine)

(Agor,April11,2010,p.4).

ButbeforereachingtheFrenchRevolution(whichcorresponds,inthelifeofFrancis,theperiod

ofhisgradualspiritualtransformation),wecannotforgetthepreviousphenomenon,nolessdevastating

for the Church, of the enlightened absolutism, that is, when the sovereigns agreed with the

philosophers(i.e.Enlightenmentintellectuals)tointroduceintotheirkingdomssomereforms.There

weretwosetsofreforms.Firstofalltheinterventionsoverthelargelandestates,layandecclesiastical,

tointroducethebourgeoisiewiththenewcapitalistmentalitythattendstoexploitthe landwhich,in

manycases,remaineduncultivated.Thesemeasureslargelyfailed,whileanothersetofreformswasa

success,theecclesiasticalones.

Atthattimethesocalledjuridicalismwasaffirmed,bywhichthesovereignclaimedtheright

to give its approval for the appointment of bishops and priests (Placet) and demanded that the

ecclesiasticallawswereapprovedbyhim,sothattheymighthaveforce( exequatur).Youunderstand

thatthiswasadrasticrestrictiononthefreedomoftheChurch.Theywantedtheclergytobeunderthe

State;ecclesiasticalgoodsweremoreoftendispossessed;even,insomecases(liketheEmperorJoseph

II,thesocalledkingsacristan),theyreachthepointofwantingtoregulatealsothecult;aboveall,


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theywantedtodeprivethechurchoftheeducation,whichuntilthenhadbeenpracticallyamonopoly

of the clergy; they tried, though without much success, to form some national churches

(Febronianism);thereligiousweresubtractedfromtheirdependencetotheircentralauthority;they

startedanunrelentingfightagainsttheJesuits,whichled,in1773,tothesuppressionoftheSocietyby

thesubmissiveClementXIV.

WhatwasthereactionoftheChurchinthefaceofsuchreforms?Theattitudeofthechurch

hierarchywasratheryieldingtopoliticalpower.ApartfromtheclericswhosupportedtheEnlightment

principles it is enough tomention the Jansenist Bishop of Pistoia, Scipio de' Ricci, more or less a

contemporaryofourSaint(17411809) thepopesthemselvesweremorethancomplacent:notonly

theaforementionedClementXIV(LorenzoGanganelli,17691774),butalsothewellcelebratedBenedict

XIV(ProsperoLambertini,17401758)ledapolicyofcontinuoussubsidingtothepowersofthetime(he

wastheonetoappointasavisitoroftheJesuitsinPortugalCardinalSaldanha,arelativeoftheMarquis

of Pombal, prime minister of that country Freemason). We could say that, for the Church, the

eighteenthcenturywasfarfromacenturyoflight;itwasmoreofadarkcentury.ThankGod,when

thedarknessisdeeper,thereisalwayssomelight thatturnson:theeighteenthcentury, likeallother

criticalperiodsinthehistoryoftheChurch,wasenlightenedbymanysaints.Itisenoughtomentiontwo

names: St. Paul of the Cross (16941775) and Saint Alphonsus Maria de' Liguori (16961787), both

promotersinItalyofaworkofreevangelizationthroughthepopularmissions.Whatwas the repercussion of the reformsonBarnabites? In the sixtiesof the eighteenth

centuryintheNaplesitwasdecreedfirstthatforthenovitiateonlycandidatesfromtheKingdomcould

beaccept,thenalltheforeignreligiouswerebanned.In1774,byorderofthePope,theBarnabites

hadtotakeoversomeoftheactivitiesoftheJesuits,liketheSaintLuciaInstituteinBolognaandthe

GesinPerugia.In 1781theprovinceofLombardyandGermanywereseparatedfromtherestof the

Order.In1783theBarnabiteswereexpelledfromTuscany,therebyendingthecenturiesoldhistoryof

theEtruscanProvince.In1789,thereligioushousesoftheKingdomofNapleswereseparatedfromthe

superiors residing in Rome (keep inmind that at that time the Neapolitan houses were not yet a

province; the Neapolitan Provincewas erected only in 1850). The reforms introduced inNaples, of

course,hadrepercussionsinonewayoranother,inFrancisslife.

In1789 theFrenchRevolution started. Apart fromany judgmentabout its value, thereis nodenying that this date marks a turning point inWestern history: after the Revolution, despite the

CongressofViennaandtheRestoration,theworldwasneverthesame;theAncienRgimedisappeared

forgood.AtfirstitseemedthatitwasaninternaleventforFrance;butin1796,withthefirstcampaign

ofItaly,byNapoleon, toexporttherevolutionin Europebegan.Officially, theywantedto spreadthe

idealsofliberty,fraternityandequality,butinfact,itwasareallooting:theyhadtosolvetheeconomic

crisiscausedbytherevolutioninFrance.TheplunderofItalywascarriedoutwithscientificmethod.The

princes,enlightenedorunenlightened,weredispossessedandgaverisetomanyJacobinrepublics.We

namejusttwo:theRomanoneof1798(PopePiusVIJohnBraschiwasdeportedtoFrance,wherehe

diedthefollowingyear),andtheNeapolitan in1799. Itwasa veryshortexperience(only sixmonths,

from January to June),which failed,according toVincenzo Cuoco (17701823), throughtheabstract

natureoftheideasofthepatriots,completelydetachedfromthepeople(passiverevolution).

If the Jacobin republics were the restricted expression of the intellectual elites, a genuinely

popularphenomenonwasthereactionby themassestotheimpositionofarevolutionaryutopia:the

socalledinsurgency.Usuallythetextbookswhichignorethistermpresentobviouslyinanegative

light(asanexpressionofignoranceandreactionarypopulism)onlytwoofthesepopularuprisings:the

first,theVendea,in1793,andthentheSanfedist,headedbyCardinalFabrizioRuffo,whichputanend

to the experience oftheNeapolitanRepublic (1799).But the phenomenon of the insurgence was a

generaloneinItalyandEurope:whereverNapoleonwouldcometobringtheidealsoftheJacobins,

therewerepeasantsarmedwithpitchforkstodefendtheirfaith,theircultureandtheirtraditions.Recall


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that in Italy, between 1796 and 1799, there were outbreaks in Piedmont and Val d'Aosta, Liguria,

Lombardy,in theRepublicofVenice(VivaSanMarco),Tyrol(AndreasHofer),intheRomagna(the

ItalianVandea),TuscanyandUmbria(VivaMaria),intheMarches,intheAbruzzi,inRomeandLazio

(FraDiavolo),Campania,Puglia andBasilicata,Calabria.Butnobody talksaboutit.Abroad,weshould

mention the great Spanish outbreak (18081813), which marked the beginning of the decline of

Napoleon.

1799 was the year of Napoleon's coup,which led to the consulate, and later, in 1804, the

empire.In1806theFrenchoccupiedtheKingdomofNaples,withJosephBonaparteonthethrone(as

FerdinandIVtookrefugeinSicily);theclergywasaskedtotaketheoathofallegiance;thearchbishop

wasforcedtoflee.In1808JosephBonapartebecameKingofSpainandwasreplacedbyJoachimMurat.

He,in1809,issuedtherevolutionarylawsoffeudalism,suppressedthereligiousorders(includingour

congregation)andexpropriatedtheirproperties.Thatsameyear,thePapalStateswereannexedtothe

empireandpopePiusVII(BarnabaGregorioChiaramonti)wastakenprisonerinFrance(thesamefate

befellalsotoourFatherGeneral,futurecardinal,FrancisLuigiFontana).In1810Napoleonsuppressed

thereligiousorders(theimperialdecreemadespecificmentionof theBarnabites);in1812therewas

theRussiancampaign;afterthedefeatatLeipzig(1813),in1814Napoleonwasforcedtoabdicateand

retiretotheElbaIsland.The1815istheyearofthehundreddays,thefinaldefeatofNapoleonat

WaterlooandhisexileonSt.Helena(wherehediedin1821);theyearoftheCongressofViennaandtherestorationoftheancientdynasties(amongthemtheBourbonsinNaples).Anditisalsotheyearof

Francissdeath,whohadvariouslyenvisionedtheseevents.Simplecoincidence?

Therouteofhumanwisdom

Francis XavierMariaFranciswas educatedby the Barnabites inArpino, the Sts. Charles and

Philipsschool.Then, being the nephew of a priest, hewas sent tothe seminaryin Nola,where he

studiedfirstletters,thenrhetoricand,finally,philosophy,accordingtothetimes.Attheendofthiscycle

ofstudies,hejoinedthefacultyoflawat theUniversityofNaples,butwasanegativeexperiencethat

ledhimtoleaveafteronlyoneyear.Hewasalreadyfeelingthecalltoreligiouslife:atfirsthewantedto

jointheJesuits,then,finally,hedecidedfortheancientmasters.

HemadehisnovitiateinZagarolo(1763),thenmovedtoMacerata(1764),tostudyphilosophy,

thentoRome(176566),forthetheologicalstudies,whichhecontinuedinNaples(176667).Whenonly

23yearsold,in1767,hewasordainedapriest.Evidently,hedidverywellwithhisstudiesand,afterthe

ordination,hewassent toteach rhetoric inArpino (176769).Then hewastransferredto Naples to

teach philosophy (176972). Hewas even invited to teach at the University of Naples, but, as our

Constitutiondoesnotallowtheteachinginpublicuniversities,hewasforcedtorefuse.Despitethis,

however,hewasappointedprofessorofdogmatictheologyandcontroversyattheUniversityofNaples.

ItwasalsoamemberoftheRoyalNationalAcademyofSciencesandFineArtsforthedepartmentof

educationofmedievalhistory.Asyoucansee,hehadaveryextensiveculturaltraining,rangingin

variousfieldsofknowledge.

Francishasleftusaveryvaluabletestimonyaboutthesestudies:Itooatthetimeofmyyouth

was very fond of such knowledge, and prayed God to help me to serve for the benefit of mycongregation.FollowingtheseprayersIwasoverwhelmedwithsomuchlightthat,almostifaveilwas

rippedopenbeforemymind,thetruthofthehumanscienceswasmanifestedtome,thoseIhadnever

studiedyet,byinfusedintelligence,asitwasforSolomon.Forthespaceofabouttwentyfourhoursthis

lightenlightenedme,until,asiftheveilwouldcomedownagain,IreturnedunawaretowhatIwas,

whileIheardinmyheartavoice:Thisis thehumanwisdom,andwhatgoodisit?Studyme,studymy

love.Importantmysticalexperience(itiscalledthegiftofinfusedknowledge);afirsthintofwhat

wouldhappenlater.


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Hethenbeganacertainecclesiasticalcareer.Astheresultoftheexpulsionofforeignreligious

from the Kingdom of Naples (1769), he was appointed superior of the College of Santa Maria in

Cosmedin of Portanuova, remaining in the office for twelve years (1773 to 1785 ). In 1779 he

participatedintheChapterGeneralinMilan,holdingthepostofchancellor.AttheendoftheChapter,

he accompanied the new Father General, Scipio Peruzzini, to visit the houses in Piedmont and

Lombardy.In1785heparticipatedagainintheGeneralChapter,thistimeinBologna.Itseemsthatan

attemptwasmadetoappointhimasabishop,buthealwaysrefused.

Ata certainpoint, therewasa turningpointin the lifeof our saint, a trueconversion. He

abandonedbooks,friendships,pleasantstudies,andmeetingswiththescholars,toretireinhiscelland

beganto live fully a lifehiddenwithChrist inGod(Col 3:3). Heleftwhatwasmostdeartohim,his

belovedstudies;butinspiteofthis,inthelastyearsofhislife,bythattimetheBarnabiteshadbeen

suppressed,hewas concerned just think tobuybooks for the library forwhen theOrderwillbe

restored(whichhappenedthreeyearsafterhisdeathin1818,inSt.JosephaPontecorvo,andlaterhere

inSantaMariaofCaravaggio).

Theascenttoholiness

Thisconversionwasnotasuddentransformation,likethatofSaulontheroadtoDamascus,butagradualmaturing(itlastedmorethantenyears),ofwhichwecancapturesomestagesthatcanbe

datedwithsomeprecision.

In1787,duringthemonthofMay,Francisbecameseriouslyill,andheeventhoughttobenear

totheend (althoughhewasonly 44yearsold), buta pious soul, thetertiaryFranciscanSisterMary

FrancesoftheFiveWounds(AnnaMariaGallo,17151791),nowacanonizedsaint,saidtohim:Have

faith,inGod'snameyouwillbeallright;thereremainsalotofworkforyoutodoforHim:getridofany

worryandhavefaith.Thissuggestsasimilarexperience,whichoccurredmanycenturiesbefore,tothe

prophetElijah,who,afterthesacrificeonMountCaramel,wherehehaddefeatedtheprophetsofBaal,

waspersecutedbyQueenJezebel,andatonepoint,tiredtolive,heturnedtotheLord,saying,Thisis

enough,OLORD!Takemylife,forIamnobetterthanmyfathers.Buttheangelshookhimandsaid,

Getupandeat,elsethejourneywillbetoolongforyou!(1Kings19:47).

On June 3, the feast of theMost Holy Trinity, gettingout ofbed in the morning, our saint

receivedwhathecalledanotefromJesus,aheavenlyinspiration:Egoeromercestuamagnanimis.

This isa quote fromthebookofGenesis,whenGod says toAbraham: Fear not,Abram. I amyour

shield,yourrewardisverygreat(15:1).

Earlierinthefollowingyear,onJanuary11,1788,hereceivedavisitfromtheHolySpirit,again

aninspiration,withwhichhepenetratedaversefromthePsalms: Ascensionesincordetuodisposui

(84:6).Byitself,subject,verbandpossessiveinthetextoftheVulgate(whichtranslatestheLXX)arein

the third person: Beatus vir, cuius est auxiliumabs te, ascensiones in corde suo disposuit t (New

AmericanBible:Happyarethosewhofindrefugeinyou,whoseheartsaresetonpilgrimroads).But

Francis received thesewords as if theywere addressed tohimfromheaven: Ihavedisposed some

Ascensions(thatis,aspiritualrising)inyourheart.

In1789(theyearoftheFrenchRevolution),openingtheBibleatrandom,ashewasusedtodo,hiseyesfellonanotherverseofthePsalms:EgoDominusDeustuus,quieduxitedeterragypti.Dilata

ostuumetimpleboillud(I,theLORD,amyourGod,whobroughtyouupfromthelandofEgypt.Open

wideyourmouththatImayfillit.){Ps80:11}.

TheculminationofthisrisewillbeheldonthedayofPentecostintheyear1800,June1.On

thatoccasion,Franciswenttopray,asheoftendid,inthechurchofaMonasteryofcloisterednuns,the

churchofDivineLove,wheretherewastheexpositionoftheBlessedSacrament,andthere,duringthe

prayer,hesawarayoflightthatstartedfrommonstranceandreachedhiminthechest,penetratedit,


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woundedtheheart,andhefainted.Thisisaphenomenonnotwellknown,norverycommon,called

transverberation.Therearerelativelyfewsaintswhohavehadthisprivilege,themostfamouscaseis

thatofSt.TeresaofAvila(immortalizedbyBerniniinthechurchofSantaMariadellaVittoriainRome);

to the present day, a saint who has had the same gift is Padre Pio of Pietrelcina, who was

transverberatedevenbeforereceivingthestigmata.Well,ourSaintonPentecostdayof1800wasstruck

throughtheheart.ProbablyitwastheLord'sanswertohisprayer.Wehaveanexplicittestimonyinthis

regard.Francis,thoughusuallydidnotspeakmuchabouthimself,attimes,meetingwithhis spiritual

children,indulgedinsomeconfidencesandonedaysaid:IhavealwaysprayedtotheLordtoimpress

uponmyhearthispassion,asalreadyheimprinteditonVeronicasveil,andtheLordansweredme

(EcodeiBarnabiti,No.4/2000,pp.2731).

After this experience, Franciswas filledwith a seriesofextraordinary gifts.Wehave already

seenthatononeoccasion,atleastfortwentyfourhours,hadthegiftofinfusedknowledge;afterthe

transverberationhe,veryfrequently,experiencedthephenomenonofthereboundorexultationofthe

hearts,thatis,theheartpalpitationsthatstruckhimwhenhewasinprayerorevenwhenhesawa

sacredimageorheardasacredsong(immediatelyhewouldstartto shakeandsweat,andthosewho

werepresentandknewhimhadto takethenecessarymeasuresforhimtoregainconsciousness).He

hadthegiftoftears,theradianceonhisface,thegiftsoflevitation,thebilocation,theperfumeofthe

sores.Hehadvisionsandrevelations;hewasendowedwiththegiftofprophecy,principallyinspiritualdirection (easilyhepenetrated theminds of his disciples);more than once hepredicted the divine

punishmentforsocialupheavals(hepredictedtheeruptionoftheVesuviusin1804,andtheearthquake

of1805);heforesawcuresanddeaths;hepredictedalsosuccessinbusinessandcareer;hemadequite

afewpoliticalpropheciesandhefollowed,todaywewouldsayinrealtime,someimportanthistorical

eventssuchastheexileofPiusVIIor theRussiancampaign(hesawwhatwashappeningatthatvery

momenttoNapoleonortothePope;thenhewouldtellthepeoplearoundhimrecommendingthemto

writeitdown;andwhentheywereabletocheckitout,theydiscoveredthatthoseeventswereactually

occurring). He had the gift of miracles: he stopped the Vesuvius lava; he worked various cures,

multiplied the money to help those in need. We must also remember a miraculous phenomenon

reportedby all biographers: fromMarch25, 1814, when completely immobilizedona chair, for six

monthshewasabletomiraculouslygetupfromthatchairtocelebratetheHolyMass,afterwhich,hehadtositbackandremainimmobilizeduntilthenextday.Finallyhewasafflictedbythatmysterious

diseasewhichhecalledthornsandfire,thatis,woundsthathaunthiminhislegsformorethanten

years,thelastofhislife.ThesewoundswerepredictedbySisterMaryFrances.Onedayshetouchedhis

legs and said,Oh, howmuch theselegswillhave tosuffer!,many years before thathappened.A

mysticalphenomenonmorethanphysiological,asthedoctorscouldnotgiveanexplanationortofinda

remedy,andindeedveryoftentheycausedmoresufferingwiththeirtotallyineffectiveremedies.One

day,Francissaid:Iassureyouthatyouwillnotliftafingerfromthesewounds.Thedoctorasked,

Which finger? And he said: The finger of God. He was fully aware that it was a supernatural

phenomenon,andgavethisinterpretation:TheLordwaspleasedtovisitmeinpainandwiththeardor

ofthesewounds,sothat,withthisoppositeforce,theflameofmyheartwouldbemitigated.Akindof

balanceofthemysticalgifthehadreceivedinthechurchofDivineLove.

Heknewperfectlywellthatthisextraordinaryspiritualexperiencewasnotthemostimportant

thinginlife:whatwasimportantwasnotthegiftofcontemplationwhichisalsoagifttobereceived

withgratitudebutratherthefulfillmentofGod'swill:TheLorddoesnotlikethatIseekthegiftof

contemplation,butthatIstudytodietomyselfandfollowonlytohisholywill;Lord,grantmeto

alwaystrytodoyourdivinewillinallthings,andneverletmefindit:grantmetodoit,anddonotlet

meknowit;Dowithmewhatyouknowandwant,withoutmeknowingiteitherbeforeorafter.

Thegraceoftheapostolate


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Toindicatetheconversionthatwehavetriedtodescribe,usuallythebiographersusetheterm

vocationtothecontemplativelife;Ipersonallyprefertouseanotherphrase,whichIfoundinMother

TeresaofCalcutta,andthatis thevocationwithina vocation.I thinkit isa spiritualexperiencethat

eachof usmust have,because nooneis called onceforall;each of uswithinhisvocation receives,

soonerorlater,asecondcall,andthisisthecasewithFrancis.Itdoesnotmeanthatbeforethissecond

vocationhewasasinner:hewascertainlyagoodreligious,butatsomepointhefeltcalledtoahigher

calling.Now,thetermcommonlyusedavocationtothecontemplativelifedoesnotseementirely

appropriate,becauseitcouldbemisunderstood:Francisdidnotbecomeamonk;withthisvocation,he

becamequite anapostle.LeoXIIIwillproclaimhimApostleofNaples.Rightly,inthisregard,some

biographershave spoken of an apostolic vocation, becauseFrancissministry began just after this

mysticalexperience.Ofcoursethisisnotanapostolateliketheagitationforitsownsakethatoften

characterizesourpastoralwork anddoes notproduce any fruit,but a true apostolate,whichacts in

depth andtransform theconsciences:manyhardened heartswere converted,many lukewarmsouls

undertookthepathofholiness.

Francisseldomwentoutofhisroom;inthoseyearswhenhedidnotgooutanymore,because

immobilizedonachair,heexertedaprofoundinfluenceintheNeapolitansociety.Hisroombecamethe

destinationforanendlesspilgrimage,to theextentthatlittletimewasleftforhimself.Oncehesaid:

Charitywantsmetoservetheneedsofothersduringtheday,atthenightIthinkaboutmyself.Despitehisrigor,itwasextremelyhumanetowardsthefaithful;hemadethisrecommendation

to the confessors: Mind we confessors: when God strikes a soul,we do not have to advise other

mortifications,whichwouldbeilltimedandperhapsharmful.WhenGodstopsstrikinghim,thenwe

couldrecommendtofightonhisown,butwearenevertwotostrikeatthesametime.At thesame

time,however,hewasverydemandingwiththosewhosubjectedthemselvestohisdirection.Heused

tosay:Idonotwanttoseeanymiserablesouls.

Hiswordsinflamedtheheartsoflisteners.Somewitnessestestified:heseemedlikeaseraphas

hetalkedtome.Oftenthemerepresence,aglance,asignof thecrossontheforehead,hishandon

thehead,a hugon thechestwasenoughto transform souls. ThosewhoapproachedhimfeltGod's

presenceand,oncetheyhadlistenedtohimtheywouldnotleavehimanymore.Itspresencebrought

peace.Anotherwitnesssaid,Ienterherefullofanxietyandleaveentirelypeaceful.

Thegiftofprophecy

ThemysticalandapostolicexperiencedidnotturnFrancisawayfromparticipatinginthesocial

andpoliticallifeofhistime.Naturally,thisisnotadirectinvolvement:itisnotthedutyforareligiousor

apriesttobeimmersedintemporalmatters,buthetoocannotremainneutral,asweoftendo.Francis

expressedhisopiniononthepoliticaleventsofhistime.

WhentheBarnabitehousesinNapleswereseparatedfromRomein1789,hedidnotwantto

contribute in the electionof independent superiors; he always continued to feel dependent on the

legitimatesuperiorsoftheCongregation.

HealsomettheDukeCharlesEmmanuelIVofSavoyandhiswifeMariaClotilde,whohadbeen

oustedattheendofthefirstcampaignofNapoleon,in1798.TheycametoNaplesandmetourSaint,whotriedtocomfortthem.

HeopposedtheNeapolitanRevolutionof1799anddidnotallowhisfollowerstoenlist inthe

NationalGuard,createdfortheoccasion.Healsoanticipatedtheviolencesthatwouldbeunleashedon

June15ofthatyear,attheendoftheexperienceoftheNeapolitanRepublic,whentheArmyofthe

Holy Faith entered inNaples.He also foresawthe brevity of the Bourbon restoration (which infact

lastedonlyuntil1806).


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HerefusedtheoathofallegiancerequestedbyJosephBonaparte,andhedidnotallowitforhis

disciples.Hearrangedforseveralofhisdisciplesnottoserveinthemilitary,whenthemilitaryservice

becamecompulsory:theyoungpeoplewhohadalreadyenrolled,atthelastmomentwereinexplicably

sent home. He was also threatened with arrest, but in the circumstances in which he was, it was

impossibletocarryitout.

Herearesomeofthepoliticalpropheciesthatwehavementioned.WhenJosephBonapartein

1808leftNaplestogotoSpain,hereiswhatFrancissaidtoa friend:Haveyouseenthedepartureof

JosephBonaparte?HegoestoSpainandfromtheretheLord'shandwillbegintohumiliatetheFrench...

Godwanttoshowhiswork.You'llseethatfromSpaintheFrenchdepressionwillstart;ifotherpowers

they done it,it would beattributedtothetriumphofhumanpower.Hewasreferringtothegreat

Spanishinsurgency,atatimewhennoonecouldhavesuspectedthedeclineofthestarofNapoleon.He

saidalso:TheruinoftheFrenchwillstartfromSpain,whileGodwillusetheSpaniardstoknockthem

down.

In1812,duringtheRussiancampaign,the TeDeum,thehymnofthanksgiving,wassunginthe

Cathedral ofNaples,and inallcities,to celebrate thevictory.Howdid Francisreact?He said: They

wouldhavedonebettertosingtheMiserere...St.Michaelwithhisswordhasalreadydestroyedmostof

theFrencharmythathasenteredMoscow.Asoulofcoursehissoulhasseenthisinhisprayer.Note

thisday;andintimeyouwillknowwhattheLord'shanddid.Atthebeginningof1815(onJanuary31ofthatyearhedied)hesaid:Thisisthehappyyear,

theyearoftheLord'smercy,theyearthat,dispelledtheFrenchGovernment,KingFerdinandwillascend

thethrone!.Andsoithappened.

Conclusion:LightandHopeinaTimeofCrisis

Iwouldliketoendwithsomereflections.Thetitleofthisconferencewas:St.FrancisXavier

MariaFrancis,lightandhopeinatimeofcrisis.WehavesaidthattheAgeofEnlightenmentwasa

rather obscure time for the Church: a time of crisis, in fact.Wealso have said that this centuryof

darknesswasilluminatedbySaints,includingFrancis.Ourbrotherisalightinthemidstofdarkness,

heheldalampandthelampallowedhiscontemporariestoseetheroadahead.Intimeofdesolation,

hewasasignofhopeandconsolation.

OurSaintwaslightandhope,especiallyfortheBarnabitesoftwohundredyearsago.Itseems

symbolicthathe spentthelastsixyearsofhislifeanddiedoutsidethecongregation(itistruethatit

hadalreadybeenreestablishedinRomeinAugustof1814,butwasrestoredinNaples,aswehavesaid,

only in1818).Itmightseem thathemarks the conclusionof aglorioushistory, but infact,withhis

humbleexperience,helaidthefoundationsforthebeginningofa newhistory.Hesoweda seedthat

would sprout after his death. For this reason he may rightly be considered a second father and

founderoftheOrder.Wecouldwhynot?applytohimthecategoryofareformer,asprovidedby

St.AnthonyMaryZaccariainhisconstitutions.

More or less contemporary of Franciswas CardinalGiacinto Sigismondo Gerdil (17181802):

whenFrancisasborn,Gerdilwas25yearsold;whenGerdildied,Franciswasalmostsixty.Gerdiltooisa

glory of the Congregation, of whom we can be proud: beyond doubt is the greatest Christianphilosopher of the eighteenth century; among the sevenBarnabite cardinals, surely he is the most

illustrious; if itwerenot for the vetoofAustria, inthe historyoftheChurch wewouldhad been a

Barnabite pope. Yet today we are here to commemorate St. Francis Xavier Maria Francis, and not

cardinalGerdil.BecauseFrancis,aftertraveling,likehis eminentbrother, thewaysofscience,atone

pointchangedtheroadandclimbedtheroughpathsofholiness,andwithhisholinesshecontributedto

therenewaloftheChurchandoftheCongregation.


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Butthetitleoftheconferencedoesnotspecifyatwhattimesofcrisiswereferto.Certainlythe

eighteenthcenturywasatimeofcrisis,butnolesscriticalistheageinwhichwelive.CanSt.Francis

XavierMariaFrancisbealightandahopeforourtime?Iwouldsayyes.

Firstofall,heteachesusthatifwewantto reformtheChurchandtheCongregation,we,like

him,mustbecomesaints.Studiesarenotenough;itisnotenoughtobegreatphilosophersorgreat

theologians, wemust become saints. If wewant to renew the Church, the structural and pastoral

reforms promoted by Vatican II although necessary are not enough. To be actual and a little

controversial,ifwewanttopurifytheChurchfromcorruptionandimmorality,trialsornewguidelines

fromtheHolySeeagainstpedophiliaarenotenough;whatisneededisholiness.

Butbesidesshowingusapathtofollow,validforallChristians,andespeciallyforpriests,Ithink,

St. FrancisXavierMariaFrancis is indicating a specific path tobe followed byhis religious family. It

seemstomeverysignificantthatinatimewheneverythingwascollapsingaroundhim,hepointedout

the essential: he was a learned Barnabite, devoted to study and teaching, suddenly he dropped

everything and concentrated on the unum necessarium: prayer, repentance, ministry (especially

confession andspiritual direction), regularobservance (as far as circumstanceswould allow him). In

doing so he drew an excellent path for us, who are going through an experience similar to his:

everythingiscollapsingaroundus.Whattodo?Oftenwedonotknowhowtobehave,whatchoicesto

maketotacklethecrisis.Weoftendeludeourselvesthatweneedtodevelopmajorprojects,andthenwearefrustrated,becausewerealizethatwedonothavethestrengthtoachievethem.HereFrancisis

showingusthemucheasierpath, notworrying about frills,as distinguished andmeritoriousas they

mightbe,insteadconcentratingontheessentials.Hetraveledthispath,thisway,whynotus?


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THEMESSAGEOFST.FRANCISXAVIERM.FRANCISINTODAYSWORLD

(SPEAKERS:Frs.GLOVANNINITTIENRICOMOSCETTA)

Canamessagebevalidtoday,evenifitisexpressedbyanexperienceofholinesslivedinatime

sodistantandsodifferentfromusinitssocial,culturalandhistoricalcontext?

ToproposetheSaintsworksasparadigmaticforacontemporaryChristianwitness,itwouldnot

beimpossible,butalsoitwouldnotbethatmuchfruitful,partlybecauseholinesshastobeincarnated

intheparticularvocationoftheindividualpersonandinthemissionoftheChurchinaspecifictimeand

inanyplaceandcontextinwhichithastowitnesstheGospel.However,thereisacontent,sotosay,

ofholinessthatremainsandthatperformstheincarnatedholiness.Thisiswhywewanttotalkabout

themessageinthecurrentevents,meaning,exactly,asamessage,theGospellivedandmanifestedin

theperson.

Holiness, in fact, is nothing but the grace of baptism, that is, the gift of the Spirit, which

conformstheChristiantoChrist.ThisiscalledChristlike,i.e.thegrowthuptofullmaturityofChristof

whichSt.PaulspeaksinEphesians:

He gave some asapostles, others asprophets, others as evangelists, others aspastors and

teachers,toequiptheholyonesfortheworkofministry,forbuildingupthebodyofChrist,untilweallattaintotheunityoffaithandknowledgeoftheSonofGod,tomaturemanhood,tothe

extentofthefullstatureofChrist.(Eph4:1113)

Therefore, I believe that the task of illustrating themessage itmeans to reveal the forma

ChristiinSt.FrancisFrancis,andtoseehow itexistsandis livedin thevocationof theChurchofour

timeandinwhatwaytheChurchisaskingustodaytoembodythatform.

Withoutthepresumptionofcompleteness,therefore,IthinkIcandevelopthreeaspectsofthe

spiritinSt.FrancisFrancis,thathastransformedhimintoalivingofferinginChristintheChurchofhis

time;and,asaresult,wewillconsiderhowtheChurchofourtime,isaskingustoliveandwitnesstothe

paschalmystery.Thethreeaspectsare:

1.Theservicetowisdom,

2.ThemysticalintimacywithChrist 3.Thespiritualfatherhood.

1.Theservicetowisdom

Educated by theBarnabites (St. Philips school) in Arpino, completed hid theological studies

betweenRomeandNaples,the23yearsoldnewlyordainedpriestwassenttoteachrhetoricinArpino

andthenphilosophy inNaples(176972).Hewasextraordinaryprofessorofdogmatic theologyatthe

UniversityofNaples,althoughourConstitutionsdidnotallowteachinginpublicUniversities.

WhatwasthesocioculturalcontextofNaplesatthattime?

Italydidnotlacklocalthinkerswhomwecandefineaspre Enlightenment,liketheNeapolitanGiambattistaVico.Whiledetachinghimself,onmanyfields,fromthefuturethemesoftheeighteenth

century, he was the model for many Enlightenment advocates, especially those of his city. In our

country,thecentersforthedisseminationofthenewEnlightenmentcultureweremany,butespecially

outstandingareMilanandNaples.Inbothcitiestheintellectualstookpublicofficeandcooperatedwith

theHabsburgandBourbongovernments.

ThisdevelopmenttookplacethanksalsototheCatholicandtolerantKingCharlesofBourbon

(17351759) who rebuilt the Neapolitan nation, started the construction of the Royal Palace in

Caserta,builtthecurrenthemicycleofPiazzaDante,(wherewearelocatedrightnow),andobstructed

thetribunal of the Inquisition inopposition toCardinalSpinelli. His successor andson, Ferdinand IV


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(17591816)becamekingattheageofeightbutwithoutdealingwiththegovernmentofthekingdom

notevenasanadult,leavingittohismanagerBernardoTanucci.1

Atthebeginningof1700,therewasinNaplesalsotheCollegeoftheChinese(followingthe

unitofItalywascalledtheAsianRealCollege,andtodaytheOrientalUniversity)thathousessince

1746,manystudentsfromtheOttomanEmpire,givingthecityaculturalconnotationofopennessand

dialoguebetweenEastandWest.

Inthosetimes,then,Napleswaspresentedas:

Religiouslyfaithful,butopenandtolerant;

Culturallyvibrantandvaried

Academicallyflourishingandliberal.

A professor of polemic theology, as our saint was, certainly he had his own saying in this

context,whichwasrampantintheexaltationofreason,ontheonehand,and,ontheotherhand,the

opennesstoacomparisonwithdifferentreligions.

WealsoknowverywellthatFrancishadfriendsinhighsocialandculturallevelandwasfully

involvedintheacademicandculturallifeofhiscity.

WearealsoawareofseveralattemptstoaskourSainttheavailabilityforordinaryteachingin

theUniversityofNaples,neveracceptedinobediencetotheBarnabiteConstitutions.

Howeverhighhispreparationandhisculturewas,thissubjectisnotenoughtojustifyFrancissprestige and esteem in the academic environment. Surely Franciswas a man culturally stimulating

becausecapableofhumbleresearchandreflectiononthetruth,andabletoformulateadefenseofthe

reasonsof faithnotsomuchwithcontroversy,butwithdialogue,loving tocompetewithpeopleand

intellectualsofeveryclass.

Ourcontemporaryculturalcontextisradicallydifferent,especiallyforthepositivistaspect,from

that of our Saint. Todayweare heirsof the socalled weak thought that gavebirthto relativism,

againstwhichtheChurch,throughitssupremeShepherd,hasdeclaredwar.

Even thesocalledexactsciencewas savedfromdecisive stanceofKarlPopper,thatis,any

truthinanyscientificorspeculativefield,istrueonlyuntilacontrarytruthisproved.

Today there ismoreoppositionbetweenreasonandfaith,becausethey both enter thevast

worldofopinions,eachonehastherighttoexist,withoutclaimtoabsoluteness,butasprobabilityormoreorlessjustifiablepersonalposition.

2

Even the interreligious dialogue, especially the complex one with Islam, does not have a

common basisfordialogue. The contemporary world ina certain sensehas givena shot toits feet,

because after having wanted to abolish the religious conflicts, spreading, especially in Europe,

relativism,todayfindsitselfwithoutanyconvincingandrationalmediationstodialoguewiththeother

religions.

InfacthasunleashedahugepolemicreactiontheinterventionofthenewPopeinRegensburg,

on September 12,2006,3 affirming the need fora reason open to God, to be able to setup a true

dialoguebetweenWesterncultureandlslam.AlsoBenedictXVI,in2007,said:

1AsaPrimeMinisterTanucciwasenergeticallycommitmenttomaintainthesuperiorityofthelayStateofthemomentovertheChurch,andtoabolishthecenturiesoldfeudalprivilegesofthenobilityandoftheclergyintheKingdomofNaples:he

limitedthejurisdictionofthebishops,deletedprivilegesdatingbacktomedievaltimes,reducedfeespayabletotheRoman

Curia. Thesereforms,basedon theprinciplesof theEnlightenment of thatperiod,wereratified ina concordatwith the

papacyin1741,whoseapplication,however,wentfarbeyondwhattheHolySeehadhoped.2 "Amongthemanygraduates,wherearetheheads formed totheintelligenceofthespiritof the law,withoutwhichthe

scienceoflawisnothingelsebutamechanismbadlyapplied?"(St.FrancescoS.M.Bianchi, LApostolodiNapoli,byFr.Felice

M.Sala,Rome1951,p.78).3 Thisattempt,paintedwithbroadstrokes,at acritiqueofmodernreasonfromwithin,hasnothingtodowithputtingthe

clockback to the time before the Enlightenment and rejecting the insightsof the modern age. The positive aspects of

modernityaretobeacknowledgedunreservedly:weareallgratefulforthemarvelouspossibilitiesthatithasopenedupfor


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Theonewhodoesnotaskdoesnothaveananswer.But,Iwouldadd,fortheologybesidesthe

courage toask what is needed is also the humility to listen to the answers givenus by the

Christianfaith;thehumilitytoperceiveintheseanswerstheirreasonablenessandthustomake

themagainaccessibletoourtimeandourselves.

ThePopealsosaidinCaritasinVeritate:AChristianityofcharitywithouttruthwouldbemoreorlessinterchangeablewithapoolofgood

sentiments,helpfulfor socialcohesion, butof little relevance. Inotherwords, therewould no

longerbeanyrealplaceforGodintheworld.Withouttruth,charityisconfinedtoanarrowfield

devoid of relations. It is excluded from the plans and processes of promoting human

developmentofuniversalrange,indialoguebetweenknowledgeandpraxis.(#4)

Stillinthesameencyclical,hesays:

Todefendthetruth,toarticulateitwithhumilityandconviction,andtobearwitnesstoitinlife

arethereforeexactingandindispensableformsofcharity.(#1)

AsinthecontextoftheEnlightenment,soinourrelativisticcontext,thespiritthatdroveSt.FrancisFrancistotheloveofcultureandtheneedfordialogue,basedonareasonthathumblyseeksthe

truthandhencedoesnotbearconfrontation.4IthinkthatthiselementisimportantforaChristian,but

especiallyduringthisYearforPriests,itshouldbeadimensionthatcharacterizesthepriestlyministryof

aBarnabite.Betweentheabsolutizationofreasonanddistrustinreason,thereisadimensionproperof

ourministrywhichisthatofthehumilityofreason.5

Inhis talkFr. Scalesequoting somewordsof Francis, said thatFranciswas very fondof his

studies,butnotforpersonalpride,buttoservehiscongregation.Iwouldexplainthisconcept,adding,

inthelightofthelastencyclicalofBenedictXVI,thatFrancis,takeninitscontextandinhisspirit,lived

thestudyandteachingministryasanexpressionofcharity.Toteachthehumbleuseofreasonisareal

ministerialworkthatopenstothemeetingandthereceptionoftruth.

2.ThemysticalintimacywithChrist.

IdonotstopheretotranscribeFrancissmysticalexperience,whichcertainlyhasbeenandwill

be described by others, but I think that the thirst for truth that has characterized the first part of

mankindandfortheprogressinhumanitythathasbeengrantedtous.Thescientificethos,moreover,isasyouyourself

mentioned,MagnificentRectorthewilltobeobedienttothetruth,and,assuch,itembodiesanattitudewhichbelongsto

theessentialdecisions of theChristianspirit.The intentionhere isnotone of retrenchmentornegativecriticism,but of

broadeningourconceptofreasonanditsapplication.Whilewerejoiceinthenewpossibilitiesopentohumanity,wealsosee

thedangersarisingfromthesepossibilitiesandwemustaskourselveshowwecanovercomethem.Wewillsucceedindoing

so only if reason and faith come together in a new way, ifwe overcome the selfimposed limitation of reason to the

empiricallyfalsifiable,andifweoncemorediscloseitsvasthorizons.Inthissensetheologyrightlybelongsintheuniversity

andwithinthewiderangingdialogueofsciences,notmerelyasahistoricaldisciplineandoneofthehumansciences,but

preciselyastheology,asinquiryintotherationalityoffaith.4 "Pilatespolicy istheimageofpoliticsthattoadyregulatesthelifeof someChristians.Christianpoliticianswould liketolove

Godandnotlosethefriendshipoftheworld...TheLordsays:thehalfwillthatthatyoudevotetomecausesmenausea.Feel

freetogo,ifyoulike,withallyourheart,forthewaysofpassions...YoucannotservebothGodandtheworld,youcannot

stayneutral.Doyouunderstand,youChristianswithadividedheart?"(IdeminOp.Cit.,p.69).5 "Not everyskillis sufficient and appropriatefor eachstateandtask;butin everystate and taskwhat isrequired isthe

goodnessoftheheartandaconstantwillingnesstofollowwhatistrueandjust.Wherethisisnotpresent,oftenthefirst

headsoftheworldsway";again:"Knowledge,withoutreligion,oftendoesmoreharmthangoodinthosewhopossessesit"

(ldem,Op.Cit.,p.79.)


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Francisslife,preparedhimforthegiftofamostprofoundrevelationofGod,inhismysticalexperience,

liketheparticipationinthemysteryofChristsloveontheCrossandintheEucharist.Thisdimensionof

deep intimacywiththeOnewhois theway, thetruth,andthelifeisthesecondaspectofFranciss

holinessandministry,wherewesearchforamessageforus todayandespeciallyforourpriestlyand

Barnabitelife.

Themysticalexperience iscertainlyaspecialgiftofGodthat isnotofferedto all,anintimacy

thatChristgivesonlytosomeonewhom,ashedidwithPeter,JamesandJohn,hecallstosharethe

mostintimatemomentsofhislife.Whatisthemostintimatemomentifnotthatofthecross?6

AllofuspriestsareabletolivetheexperienceofintimacywithChristintheEucharist;perhaps

thesameintimacyofthethreeapostlesjustmentioned,butstillofthosethree,onlyonewasunderthe

CrossandsharedthemostintimateintimacyofChrist.Francissmysticalexperienceistheexperienceof

theapostlecalledtointimacy,but,likeJohn,hedidnotonlyshareMountTabor,hesharedCalvarytoo.

ItisinthisfullempathywithChristthatthePaulinecharacterofSt.FrancisXavierisoutlined:I

live,nolongerI,butChristlivesinme(Gal2:20);ForIresolvedtoknownothingwhileIwaswithyou

exceptJesusChrist,andhimcrucified(1Cor2:2).

AntonioMariaZaccariateachesusthatknowledgewhichisnotselfdenialandrenunciation,as

participationinthemysteryoftheCross,leadstopresumption,pride,distractionandrelaxation,andhe

adds,itwouldpullthemcompletelyoutofthedesireandlifeofPaul.7Thehumblesearchfortruth,instead,leadstothemysticalexperienceandempathywithChrist.

Infact,JohnPaulIIaffirmedin VeritatisSplendor:

FollowingChristisnotanoutwardimitation,sinceittouchesmanattheverydepthsofhisbeing.

BeingafollowerofChristmeansbecomingconformedtohimwhobecameaservantevento

givinghimselfontheCross(cfPhil2:58). (#21)

Itis,therefore,fromanintimaterelationship,whichallowsustobeconformedtoHiminlove,

thatourChristianlifefindsitsqualityandmeaning.8EveryChristianissuchnotinvirtueofwhathedoes,

butbecauseitoperatesaccordingtothewillofGod.ThegiftoftheintimaterelationshipwithChrist

doesnotendinthetasteofecstasy,butinworkingwithhim;butitisalsotruethattoactinhisname

doesnotnecessarilymeanworkingaccordingtohiswill. Francishimselfaffirmed,TheLorddoesnot

likeformetolookforthisgiftofcontemplation,buttostudythedyingtomyselfsoastocareonlyfor

hiswill.9

Without amystical dimension,more or less remarkable or spectacular, our actions have no

shape,evenifitisdoneinthenameofChrist.Wehaveallbeenchosen,firstofall,tostandwithhim.

Foruspriests,inparticular,calledtobe,forourbrethren,theimageofChrist,itisnotpossibleto

leaveapartaprofoundmysticalsenseofanintimatefriendshipwithChrist.Thisisaffirmedand

requiredbythesameBenedictXVIinhismessagefortheWorldDayforVocations:fundamental

and recognizableelementofevery vocation to thepriesthood and theconsecrated life is the

6 "MyJesus,Ithankyou,Iwantto sufferanddie foryou.Lord,Iblessyou.Strength,Lord,Strength!Increase,Lord,the

pain,butincreasethefortitude."Again:"PrayandhavepeoplepraythattheLordwillgrantmemywish.Iwanttosufferand

tosuffercheerfully.Yes,yes,Iwanttosufferandtosuffercheerfully,becauseIdonotwanttohavepurgatory."More:"This

wayisallright,becauseIwanttobetheCrucifix,toloveandimitatemyLordJesus"(St.FrancescoS.M.Bianchi,inOp.Cit.,

p.160161).7 AntonioM.Zaccaria,LetteraIX,10June1539.8 "Thisexaltationoftheheartisagift,inme,oftheHolySpirit;anditwassomuchthatnottoshowittoothersIhadtoforbid

metostayinthechurcheswheretherewastheSacramentoftheLord,andformeitwasacontinuousmiracletolive"(S.

FrancescoBianchiS.M.,inOp,Cit.p.148).9 Fr.Scalesestalk.


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friendshipwithChrist.JesuslivedinconstantunionwiththeFather,and that'swhatmadethe

disciplesdesire tolive thesameexperience, learningfromhimthecommunion andunceasing

dialoguewithGod.IfthepriestisthemanofGod,whobelongstoGodandhelpsothersto

knowandlovehim,hecannotnotcultivateaprofound intimacywithGod,abidinginHislove,

making space for hisWord.Prayer isthe first witness that raises vocations. Like the Apostle

Andrew,whotold his brother to haveknown theMaster,so also theonewhowants tobea

discipleandwitnesstoChristmusthaveseenhiminperson,musthaveknownhim,musthave

learnedtolovehimandtobewithhim.

Facedwiththeemergingproblemsoffragilityinthepriesthood,theChurch'sproposaltodayis

exactlytoreaffirmthattobewitnessesofHimitisnotenoughtohaveanacademiceducationora

culturalbackground,butwemustrecoverthemystiqueofthebewithhim.

OurpriestlyrelationshipwiththeEucharist,whichcharacterizeseveryoneofourdays,should

beourultimatemysticalexperience,likeitwasforFrancis:intheEucharisticadorationhereceivedthe

transverberationandtocelebratetheEucharist,everyday,for6months,hemiraculouslyovecamethe

immobilitytowhichhehadbeenreduced.

OurHolyFounderhadtoldus:itisfromdistancingourselvesfromthisSacramentthatevery

corruption of morals comes; we can say, therefore, that we must start from a revaluation of theEucharist as the source of mysticalvital relationship with Christ and as the nourishment for our

friendshipwith him up tounder the crossand in the empty tomb, for a reform of the Church and

especiallyforthereformofthehurtimageofapriest,today.

3Thespiritualfatherhood.

Itis verymeaningfulto stress what Fr. Scalesewrites in the textofhis talk, aboutFranciss

mysticalnature.HerightlyarguesthatthemysticalexperienceofourSaintshouldnotleadustobelieve

thathisvocationistobeidentified,inthesecondpartofhislife,withacontemplativevocation.St.

FrancisXavier,infact,thankstothismysticalexperiencebecameanapostleandthisisevidencedbythe

verytitleofApostleofNaplesconferredtohimbyPopePiusXII,justasFr.Scalesepointsoutinhis

lecture:

Itisanapostolate,atrueapostolatethatactsindepthandtransformsconsciences.

Inaword,IthinkIcansaythatFrancisbecamewhatmakeseachofouractivities,beitparish,

school,missionary,academicandothers,notjustanactivitybutaministry:itispreciselytobespiritual

fathers.Withoutthisfundamentalidentity,whatwouldwebe?

LetustrytodoinourowntimewhatJesusdidwithhisdisciples,askingWhodopeoplesay

that the priest istoday? I state first thatmanyanswerswill beof esteem and appreciation for the

clergy, but we also note a constant criticism made to the priests, that is not about clerical sexual

weakness,butthebureaucratizationofthepriestlyfunctions.

Hereareafewexamples.

During Lent this year, the Pope has insistedon the conversion to justice and, inone of his

generalaudiences,hespokeofthemoneyandpowertemptationasa sourceofinjustice,insistingonthenecessityforconversion.Thereactionsofmanynewspapersandthecommentsofordinarycitizens

onmanyblogs,foundontheInternet,haveshownthatthefirsttoneedconversioninthisfieldarethe

membersofthechurchhierarchy,busymoreinthemanagementofresourcesthanintheexerciseofa

sacredtask.Therefore,thereistheneedofmorespiritualfathersthatpriestsinvolvedinmanagement

activities.


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Here is the positionof a parish priest in the performance ofhis duties, a fellow teacher of

CardinalTettamanzi,whoatthetimeoftheappointmentofthenewArchbishopofMilanwroteanopen

letterwiththissuggestion:

Iwouldratherlookforthecooperationofhumblepeoplebutwhoarerichwiththefreedomof

thought (to what use is to have alongside some simple executors?), and especially of great

humanity.Godsbureaucratsaretheworstbureaucratsofthisworld.Itissadwhen,behindadeskintheCuria,thereisnolongerapriestoraman,butonlythebureaucrat.

10

GreatdismaywasprovokedinItaly,in1995,withthepublicationofabookbyDrewmanentitled

OfficialsofGod,wheretheauthor,withapsychologicalanalysisofthepriests,affirmsthattodaythe

evilofthepriestsisthestructurewhichisthecauseoftheevilmorethanthepersononly.

Theseconsiderationsshouldmakeuspriestssuffer,evenifonlysomeofusweretobeseenby

anyoneinthisway;butitisnotquestionofsomeone!Arewereallyfacingafunctionalistdecadence

ofthepriest?

Onethingiscertain,thepriestandthereligiouspriestinparticular,hasfirstofallthecharisma

ofthespiritualfatherhood,andthispaternityisnotaroleorafunction,butfirstofallarelationshipin

whichthefathertransmitshimselfintohisson.

11

This tradition ofa father tohis son chargeswith love the transmitted content,which isnot

perceivedasanauthoritarianburdenorrequirement,butfindsitsauthorityintheveryfactofbeinga

gift.

ThisiswhyFrancissawathisbedsidepeopleofallagesandwalksoflife,thirstyforhisteaching;

thefaithful,infact,perceivedthefaithhandeddownbyhimasagiftoflove,andamongthemthere

werealsomanyfruitsofholiness.12Suffering,then,determinesthemeasureoflove.Themoreyoulove,

the more you are willing toaccept suffering for the other. The paternity exercised in suffering love

becomesfertilizedandtested.13

Thesame exercise ofspiritual fatherhoodwasconsideredbyhima martyrdom FatherSala

commentsinhisbiography inthedualformofconfessingGodbeforemen,andalsoconfessingmen

beforeGod.14

HereIwouldliketoproposeananalogywiththenecessarysimilaritiesanddifferencesbetween

St.FrancisandPopeJohnPaulII.Wherearecomingfromthosemillionsofyoungpeopletakingpartin

theWorldYouthDays,ifnot fromhaving livedthetransmissionoffaith asa giftof love,insideofa

universalspiritualpaternityliketheoneofthelatePontiff?Wheredidtheneedcomeformillionsof

peopletocometoRometopayhomagetothebodyofJohnPaulII,ifnotfromadeepgratitudefora

loyal,sincere,butespeciallypainfulandsolovingapaternity?

10PozzonidonLuigi,"Almionuovovescovou.Letteraopertadiunparrocodicitta,in"LaComunita",n.129,Milano,settembre

200211Throughvirginity,then,orcelibacyobservedfortheKingdomofHeaven,priestsareconsecratedtoChristbyanewand

exceptionalreason.Theyadheretohimmoreeasilywithanundividedheart,theydedicatethemselvesmorefreelyinhim

and throughhim tothe serviceofGodandmen, and theymoreexpeditiouslyministerto his Kingdom and thework of

heavenlyregeneration,andthustheyareapttoaccept,inabroadsense,paternityinChrist.(PresbiterorumOrdinis,16).12AmongtheSaintssonswecountBlessedVincenzoRomano,theVen.FrancescoCastelli,theVen.DonPlacidoBaccher,the

Ven.G.BattistaIossa,theVen.MariaClotildeofSavoy,theServantofGodAgnelloCoppola,theVen.DonMarianoAcierro

andmanyothers.NottoforgetthespiritualrelationshipwithSt.FrancescaoftheFiveWounds,withwhomBianchihada

spiritualcommunicationthatmadethemknoweachotherbetterthanbyaconfessor.13"TheLordhasbeengracioustovisitmewithpainandwiththeardorofthesewounds,sothat,withthisopposingforce,the

flameofmy heartwouldbemitigated"; again: "Isuffer painsthatI couldnot express,nor the doctors can understand,

comingdirectlyfromGod"(StFrancescoS.M.Bianchi,inOp.Cit.,p.148and160).14SalaP.Felice,LApostolodiNapoli,Op.Cit.,pag119.


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ApublicationthisyearbytheSt.PaulPressdealswiththespiritualfatherhoodofthepriest,

whichtodayisrevivedwithforce;butthisspiritualpaternityisonlypossibleifwehavelivedandlive

withthegratitudeofloveoursonship,sonshipasadeepandthereforemysticalexperienceofGod.

Theauthorwrites:

PaternityistheimitationofGod.Jesushasrevealedthefinalwordofhistory:GodisFatherand

thematerialoftheverybeingisthefatherhood...Paternitymeanstakingcareofothers,becauseGodistheOnewhocreatesanddoesnotabandon...Paternitymeansaboveallrespectforthe

spiritualpresenceofGodintheother.15

From these brief highlights three important points stand out which qualify the spiritual

paternity:

a.Eachfathertakeshisownfatherasamodel,generatingatransmissionoflove.Godisthe

Father,andsoitistheexperiencewehaveofGodtoformourpaternity;

b.Thefatherisnotonlytheonewhogenerates,buttheonewhodoesnotabandon.Itisnot

enough to administer the sacraments to be fathers, but also wemust not abandon the

children,wemusttakecareoftheirinnerlife;

c.The other is divine and therefore the spiritual paternity makes its moves from a

consciousnessbasedonthis:tobethefathersofthechildrenofGod.Eachofusisinvolvedandplaysaroleinthecommunity:parishpriest,teacher,dean,academic,

provincial,general,treasurer,but firstofallis thefatherinusto loveandtogivehislifeinsuffering,

becauseinthesamewayheislovedbyGod.

Theworld'sresponsetothegreatsaintsoftoday,representshowitneedsfathersanditisonly

thisawarenessthatcanliberateusfromtheriskofbecomingfunctionariesofGod:wearesonsand

fathers!

ThisgraceweaskfromSt.FrancisXavierM.Francis.

15CamisascaMassimo,Padre,CiniselloBalsamo2010,pp.140141.


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ST.FRANCISXAVIERM.BIANCHI:

LIVINGIMAGEOFCHRISTSacerdosetVictim

Speaker:BishopFilippoIannone,O.C.,BishopofSoraAquinoPontecorvo

WeareintheYearofPriests,calledbyBenedictXVIontheoccasionof15thanniversaryofthe

deathoftheCur of Ars.At thistime, thePopeinvitesnot onlypriestsbut theall people ofGod to

reflectonthelivesofthosepriestswhohaveleft,withthesimplicityandfruitfulnessoftheirministry,

anindeliblemarkinthespiritualjourneyoftheChristiancommunityandwhoseexampleisstillveryup

todateforthesacredministers.

Itis set in this contextthe conference sponsored by the Barnabites about St. FrancisXavier

MariaBianchi,whowithhistrulypriestlyandreligiouslife,withhisapostolatehasbeenintheeyesof

hiscontemporaries,andnotjustthem,alivingimageofChrist,PriestandVictim.

Asweallwellknownhisbiography,mytalkwantstodwellononeaspectofhisfigure,Francis

SaverioMaria,pastorandteacherofprayer.JohnPaulIIwrotein NovoMillennioIneunte:

ThistraininginholinesscallsforaChristianlifedistinguishedaboveallintheartofprayerOur

Christiancommunitiesmustbecomegenuine"schools"ofprayer,wherethemeetingwithChristisexpressednotjustinimploringhelpbutalsointhanksgiving,praise,adoration,contemplation,

listeningandardentdevotion,untilthehearttruly"fallsinlove"Christianswhohavereceived

the gift of a vocation to the specially consecrated life are of course called to prayer in a

particularway:ofitsnature,theirconsecrationmakesthemmoreopentotheexperienceof

contemplation,anditisimportantthattheyshouldcultivateitwithspecialcareItistherefore

essential that education in prayer should become in some way a keypoint of all pastoral

planning.(3234)

Prayeristheuniversalandindispensablemeansforprogressonallfrontsinthepathofholiness.

TheBlessedAngelaofFolignosays:IfyouwanttostarttohavethelightofGod,pray;ifyouarealready

involvedintheascentofperfectionandwantthislighttoincreasesinyou,pray;ifyouwantfaith,pray;

if youwanthope,pray; ifyouwant charity, pray;if youwantpoverty,pray; if youwantobedience,chastity, humility, meekness, fortitude, pray.Whatever virtues you'd like, pray... The more you are

tempted, themorepersevereinprayer... Infact,prayergivesyou light,it freesyoufromtemptation,

makesyoupure,itunitesyouwithGod.Augustinesays:Loveanddowhatyouwant,wecansaywith

equaltruth:Prayanddowhatyouwant.

THESPIRITCOMESTOOURHELP

IntheeighthchapterofRomanstheApostlePaulemphasizesthemostimportantoperationsof

theHolySpiritinChristianlifeandbetweenthemoutstandingisprayer.TheHolySpirit,sourceofnew

life, is also, therefore, the principle ofnew prayer. Let's start with two verses more related toour

theme:

TheSpirittoocomestotheaidofourweakness;forwedonotknowhowtoprayasweought,but theSpirit itself intercedeswith inexpressiblegroanings. And theonewhosearcheshearts knows

whatistheintentionoftheSpirit,becauseitintercedesfortheholyonesaccordingtoGod'swill. (Rom

8,2627).St.PaulsaysthattheSpiritintercedesforuswithinexpressiblegroanings.Ifwecouldfind

forwhatandhowtheSpiritpraysintheheartofthebeliever,wewouldhavediscoveredthesecretof

prayeritself.Now,thisseemspossible.TheSpiritwhopraysinussecretlyandwithoutnoiseofwordsis

theverysameSpiritwhoprayedveryclearlyinScripture.HehasinspiredthepagesofScripture,healso

inspiredtheprayersthatwereadinScripture.IfitistruethattheHolySpiritcontinuestospeaktodayin


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theChurchandinthesouls,saying,alwaysinanewway,thesamethingsthathesaidthroughthe

prophetsintheHolyScriptures,itisalsotruethathepraystodayintheChurchandinthesouls,as

taught to pray in the Scriptures. The Holy Spirit does not have two different prayers. We must,

therefore,mustgototheBibletolearnprayer,tolearntoagreewiththeSpiritandprayasheprays.

WhatarethefeelingsofthemanofprayerintheBible?Letustrytofinditoutthroughtheprayerofthe

greatfriendsofGod:Abraham,Moses,Jeremiah,thepsalmists.

The first thing that strikes you in these inspired praying people is their great trust and

incrediblecouragetotalkwithGod.Nothingofthatservilismthatmenareaccustomedtoassociatewith

theword prayer.We knowwell Abrahams prayer forSodomandGomorrah (see Genesis18:22 ff.).

Abrahamstartsbysaying:Will yousweepawaythe innocentwith theguilty?asiftosay:Icannot

believeyou'llwant todo suchathing!Ineachsubsequentrequest forforgiveness,Abrahamrepeats:

SeehowIampresumingtospeaktomyLord! Hispleaisdaringandherealizesit.ButAbrahamisthe

friendofGod(Is41:8)andbetweenfriendsoneknowshowfarhecanpush.

Mosesgoesevenfartherinitsboldness,afterthepeoplehadbuiltthegoldencalf.Godtells

Moseswhoisontopofthemountaintopray:Godownfromherenow,quickly,foryourpeoplewhom

youhavebroughtoutofEgypthavebecomedepraved.Mosesrespondsbysaying:Theyare,afterall,

your people and your heritage, whom you have brought out by your great power and with your

outstretched arm. (Dt 9:12, 29, cf. Ex 32:7,11). The Rabbinic tradition has clearly understood theimplicationthatthereisinMoseswords:Whenthispeopleisfaithful,thenitisyourpeoplewhich

youhavebroughtoutofEgypt;whenheisunfaithful,thenitbecomesmypeoplewhichIhave

broughtoutofEgypt?NowGodusestheweaponofseduction;heflashesinfrontofhisservantthe

ideathatoncetherebelliouspeoplehasbeendestroyed,hewillmakeofhimagreatnation(Exodus

32:10).Mosesrepliedresortingtoalittleblackmail;hesaystoGod:Becareful,becauseifyoudestroy

thispeoplethevoicewillgoaround:TheLORDwasnotabletobringthemintothelandhepromised

them!(Deut9:28),SotheLORDrelentedinthepunishmenthehadthreatenedtoinflictonhispeople.

(Ex32:14).

Jeremiah,onitspart,reacheseventoexpressaprotestandcriesouttoGod:Youdupedme,O

LORD,and:Iwillnotmentionhim,Iwillspeakinhisnamenomore .(Jer20:7,9).

Ifwe,then,lookatthePsalms,itseemsthatGoddoesnothingbuttoputthemostefficaciouswordson the lips ofmen tocomplain with him. The Psalter isin facta unique patternofthemost

sublimepraiseandthemostheartfeltlament.Godisoftenopenlycalledintoquestion:Awake!Whydo

yousleep,OLord?Riseup!Donotrejectusforever!(Ps44:24);Whereareyourpromisesofold,Lord,

theloyaltysworntoDavid?(Ps89:50);Why,LORD,doyou standatadistanceandpaynoheed to

thesetroubledtimes?(Ps10:1);Youhandusoverlikesheeptobeslaughtered,scatterusamongthe

nations(PS44:12);Donotbedeaftome(Ps28:1);Lord,howlongwillyoulookon?(Ps35:17).How

doweexplainthis?IsGod,perhaps,pushingmantobeirreverenttowardshim,because,ultimately,he

istheonetoinspireandapprovethiskindofprayer?Theansweris:allthisispossiblebecausetheman

oftheBibleissafeinhiscreaturelyrelationshipwithGodTheprayingmanoftheBibleissointimately

pervadedbyasenseofmajestyandholinessofGod,soentirelysubmissivetohim,Godandsomuch

God forhim, that onthebasisof this pacificdata,everythingrests assured.His favorite prayer,in

timesoftrial,isalwaysthesame:Foryouarejustinallyouhavedone;allyourdeedsarefaultless,all

yourwaysright,andyourjudgmentsproperbecauseofoursins(Dn3:27f;cfDeut32:4ff);Foryou

are just, O Lord!: after these three or four words God says men can say what they want: I'm

unarmed!

The explanation, in short, is in the heart with which these men pray. In the midst of his

tempestuousprayers,Jeremiahrevealsthesecretthatputseverythinginplace:You,OLord,knowme,

youseeme,youhavefoundthatatheartIamwithyou (Jer12:3).Eventhepsalmistsinsertwiththeir

criesexpressionsofabsolutefidelity:Godistherockofmyheart(Ps73.26).Thequalityofthebiblical


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prayerisalsoapparentfromthecontrastwiththehypocrites.These,theprophetssay,havethewhole

mouthforGod,buttheirheartfarawayfromhim;truefriends,onthecontrary,thewholeheartand

mouthforGod,attimes,againstGod,inthesensethattheydonothidethedisconcertinfrontofthe

mysteryofhisactions(cfJer12:2;29:13).

JESUSPRAYER

Butifitis importanttoknowhowtheSpirithasprayedinAbraham,Moses,Jeremiahandthe

Psalmists,itisimmenselymoreimportanttoknowhowheprayedinJesus,becauseitistheSpiritof

Jesus to pray now in us with inexpressible groanings. In Christ is brought perfectly that additional

adhesionoftheheartandofthewholebeingtoGodwhichis,aswehaveseen,thebiblicalsecretof

prayer.TheFatheralwaysheardhim,becausehealwaysdidwhatwaspleasingtohim(cfJn4:34;11:

42);heardhimbecauseofhiscompassion,thatis,forhisfilialobedienceandsubmission(cfHeb5:7).

ThewordofGod,culminatinginthelifeofJesus,teachesus,then,thatthemostimportantthingfor

prayerisnotwhatissaid,butwhatweare;notthatisonthelips,butwhatwehaveintheheart.Itis

notsomuchabouttheobjectbutthesubject.ForAugustine,thefundamentalproblemisnottoknow

Whattosayinprayer,quidores,butHowweareinprayer,q ualisores.Prayer,astheact,follows

being.ThenoveltyintroducedbytheHolySpiritinthelifeofprayer,isthatheactuallyreformsthe'beingoftheperson,raisesthenewman,themanfriendofGod;hetakesawayaheartfulloffears

andinterestedasaslave,andgiveshimtheheartasason.Comingintous,theSpiritdoesnotjustteach

ushowwemustpray,butpraysinus,suchasaboutthelawhedoesnotjusttellsuswhattodo,but

doesitwithus.TheSpiritdoesnot givea lawofprayer,butagraceofprayer.Thebiblicalprayeris

thereforedoesnotcometous,primarily,foranexternalandanalyticallearning,thatis,insofaraswe

trytoimitatetheattitudesthatwefoundinAbraham,Moses,JobandinJesushimself,butcomestous

byinfusionasagift.ThisistheincrediblegoodnewsaboutChristianprayer!Theveryprincipleofthis

newprayercomestousandthisprincipleisthatGodsentthespiritofhisSonintoourhearts,crying

out,"Abba,Father!(Gal4:6).ItmeanstoprayintheSpirit,orthroughtheSpirit.(CfEph6:18).

Eveninprayer,asineverythingelse,theSpiritdoesnotspeakforitself,doesnotsayanything

newanddifferent,simply,heresurrectsandupdatesintheheartofbelieverstheprayerofJesus. HewilltakefromwhatismineanddeclareittoyouJesussaysoftheParaclete(Jn16:14):hewilltakemy

prayerandgiveittoyou.Byvirtueofthis,wecansaywithalltruth:ItisnotIwhoisprayinginme,but

Christwhopraysinme!

OurLordJesusChrist,theSonofGodAugustinewritesistheonewhopraysforus,praysin

usandisprayedtobyus.Hepraysforusasourpriest,praysinusasourhead,andprayswithusasour

God.Then,werecognizeinhimourvoices,andinushisvoice.ThesamecryAbbashowsthattheone

whopraysinusthroughtheSpirit,isJesus,theonlySonofGodhimself.Infact,theHolySpiritcouldnot

turntoGod,callinghimFather,forheisnotgeneratedbutonlyproceedsfromtheFather.

TrinitarianChristianprayer

ItistheHolySpirittoinspire,then,inmyheartthefeelingofthedivine,thatmakesusfeel(not

justknow!)aschildrenofGod:TheSpirititselfbearswitnesswithourspiritthatwearechildrenof

God"(Rom8:I6).SometimesthisfundamentaloperationoftheSpiritthemysticsteachusisrealized

inthelifeofapersonsuddenlyandintenselyandthenonecancontemplateitsfullsplendor.Thesoulis

bathedinanewlightinwhichGodisrevealedinanewway,asFather.Oneexperienceswhatitreally

means Gods paternity; the heart melts and the person has the feeling of being reborn by the

experience.ItfeelsagreatconfidenceandasenseofGod'scompassionneverexperiencedbeforethat,

sometimes,isalternatedbythevividfeelingofhisinfinitegreatness,transcendenceandholiness.God


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reallyappearsas"thetremendousandfascinatingmystery"that,atthesametime,inspirestotaltrust

andawe.TheprayeroftheChristian,inthesemoments,turnstobeanoverwhelminggratitude.When

St.PaulspeaksofthemomentwhentheSpiritbreaksintotheheartofthebelieverandmakeshimcry

out,"AbbaFather!",alludestothiswayofshoutingitout,thisrepercussionofthewholebeing,ofthe

highestdegree.ThuswasthecaseforJesuswhen,inanoutburstofjoyintheHolySpirit,exclaimed:" I

giveyoupraise,Father,Lordofheavenandearth"(Lk10:21).Butwemustnotdeludeourselves.This

vividwayofknowingtheFatherusuallydoesnotlastlong;soonthebelieverisbacktowhenhesays

Abba,not"feel"anything,andjustkeepsrepeatingthewordofJesus.it'stime,then,torememberthat

atleastthatcrymakesmehappythosewhopronounceit,allthemorepleasingtheFatherwholistens

toit,becauseitismadeofpurefaithandabandonment.

A spiritual writer uses the following example. Beethoven became deaf, he continued to

compose great symphonies without being able to enjoy the sound of any note. When his Ninth

Symphonywasperformedforthefirsttime,asthehymntojoycametotheend,theaudienceerupted

inastormofapplauseandsomeoneoftheorchestrahadtopulltheflapofthemastersjacketsothat

hewouldturnaroundtothank.Hehadnottastedanyofhismusic,butthepublicwentwild.Deafness,

ratherthanturnoffhismusic,madeitmorepure,andsodoestoothedrynesswithourprayers.Itis

preciselyin this timeof"absence"ofGodandofspiritualdrynessthatwediscovertheimportanceof

theHolySpiritinourprayerlife.He,whomwehavenotseenandnotheard,fillsourwordsandourgroans,thedesireforGod,humility,love,theonewhosearchestheheartsknowswhatistheintention

oftheSpirit.Wedonotknow,buthedoes!TheSpiritthusbecomesthestrengthofourweakprayers,

thelightofourturnedoffprayer,inaword,thesoulofourprayer.Really,he"waterswhatisdry,aswe

say inthe sequence inhishonor.Allofthis takesplaceby faith.It isenoughformetosayor think:

Father,youhavegivenmetheSpiritofJesus,andsoformingonespiritwithJesus,IrecitethisPsalm,I

celebratethisMass,orIamjustsilentlybeforeyou.IwanttogivethisgloryandjoythatJesuswould

giveyou,ifheweretheonetoaskyouinpersonfromthisearth.

FromallthisemergestheuniquecharacteristicofChristianprayerwhichdistinguishesitfromall

otherformsofprayer.Inprayer,thus,thetwomovementsofthehumanspiritimplemented,whichare

toenterintoourownselfandtocomeoutofourownself.Atthecenterofeveryhumanbeingthereis

apointofunityandtruthwhichwecallheart,conscience,innerself,thecenterofpersonalityandothernames.Itiseasiertolearnandgetintouchwiththeworldoutsideofusthattoreachthiscenterofour

ownself.Prayer,whenitisauthentic,allowseventhemostsimplepersontoreachthisgoal:itgathers

usinunity,itputsusintouchwithourdeeperself.Thepersonisneversomuchhimselfaswhenhe

prays.Butassoonasthehumanbeingrecollectshimself,herealizesthatheisnotenoughtohimself,

experiences the limit and the need to overcome it, to escape to less cramped spaces. Sometimes

becomesawareofwhatheisandthiscaneveninspirefear...

Prayeristheonlythingtooffertothehumanbeingthepossibilitytoexceedhislimits.Itallows

himto"plungehissoulintheinfinitethatisGod."Thepersonwhohaslivedevena singlemomentof

trueprayer, feels ofbeing able tomake his own the wordsof Leopardi (an Italianpoet) about the

Infinite:Theshipwreckin this seais sweetforme."This shows thedifferencebetweentheChristian

prayer and the forms of prayer and meditation coming from other sources: yoga, transcendental

meditation.Thesetechniquesofconcentrationcanhelptoachievethefirsttwomovementsofprayer

theonetowardthecenterofourownselfbuttheyarepowerlesstocarryoutthesecondmovement,

fromtheegotoGod.ForthiscontactwithapersonalGod,"totallyOther"fromtheworld,weChristians

believe thatthere isnootherway thantheSpiritofHimwho said:Nocomes totheFatherexcept

throughme.


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"Givemewhatyoucommend"

There is inus, becauseof all this,like a secret vein of prayer. Speaking of it, themartyr St.

IgnatiusofAntioch,wrote:Ihearinsidemealivingwaterthatwhisperingsays:CometotheFather!

Whatisnotdone,insomecountriesafflictedbydrought,whenthereissomeevidencethatthereis

waterintheunderground,aveinofwater;theydonotstopdigginguntiltheveinhasnotbeenreached

andbroughttothesurface.ThereareChristianswhogototheFarEasttolearnhowtopray;theyhave

notyetdiscoveredthatthroughBaptismtheyhaveinthemselvestheverysourceofprayer.Thisinterior

veinofprayer,establishedbythepresenceoftheSpiritofChristinus,notonlyenlivenstheprayerof

petition,butitmakesitaliveandtrueanyotherformofprayer:theprayerofpraise,thespontaneous

prayer, the Iiturgical prayer. Above all, I would say the liturgical one. In fact, when we pray

spontaneously,withourownwords,itisthespiritthatmakeshisourprayer;butwhenweprayinthe

wordsof theBibleoroftheliturgy,wemakeourowntheprayeroftheSpirit,anditisamoresecure

thing.Thesilentprayerofcontemplationandworshipfindsanincalculablebenefitinmakingit"inthe

Spirit."ThisiswhatJesuscalled"toworshiptheFatherinSpiritandtruth"(Jn4:23).Theabilitytoprayin

theSpirit "andourgreatest resource.ManyChristians,includingthosetrulycommittedin theirwork,

experiencetheirpowerlessnessinthefaceoftemptationsandinabilitytoadapttothehighneedsof

evangelicalmorality and conclude, sometimes, that is impossible to fully live the Christian life. In asense,theyareright.Itisimpossible,infact,alone,toavoidsin;weneedgrace;butgracetooweare

taught is free and we cannot earn it. What to do then: despair, surrender? The Council of Trent

answers:"God,givingyouthegrace,commandsyoutodowhatyoucanandtoaskwhatyoucannot."

Whenonehasdonewhathecanandhasnotbeensuccessful,stillhasapossibility:topray,andifyou

havealreadyprayed,prayagain!

The difference between the old and the new alliance is precisely this: in the law, God

commands,tellingtheman:DowhatIcommandyou!Inthegrace,themanasks,sayingtoGod:Give

mewhatyoucommandme.Onceyoudiscoveredthissecret,St.Augustine,whountilthenhadfought

invaintobechaste,changedhismethodandinsteadoffightingwithhisbody,hebegantostrugglewith

God, saying: "O God, you commandme to be chaste, well, give me what you command and then

commandmewhatyouwant."Heobtainedchastity!

PRIESTTHETEACHEROFPRAYER

InNovoMillenniumIneuntethepopesaysthatholinessisa"gift"whichtranslates ina"task."

Thesamecanbesaidofprayer:itisagiftofgrace,butitcreatesinthosewhoreceiveitadutyto

respond to it, to cultivate it. I would like to deal with this in the second part of this

meditation:prayerastheprimarytaskofthepriest.

If the Christian communities must be schools of prayer, the priests who lead them must,

therefore,beteachersofprayer.Icannot,inthisregard,withholdalament.Onedaytheapostlessaidto

Jesus:Teachustopray."TodaymanyChristiansarequietlypresentingtothepriestandtotheChurch

thesamerequest:Teachustopray."Unfortunately,inmanyparishesaroundus,thereareinitiativesof

all kinds, for young people, senior citizens, sports groups, field trips, free time... but nothing that

encouragesandhelpspeopletopray.Oftenthosewhofeelthisneedforspiritualityareinducedtolook

outsideofChrist,inorientalandesotericformsofspiritualityofwhichaboveIhaveemphasizedthe

intrinsiclimitsforaChristian."Isitnotthesignofthetimescontinuesthepopeinhisapostolicletter

thatintoday'sworld,despitewidespreadsecularization,thereisawidespreaddemandforspirituality,

ademandwhichexpressesitselfinlargepartas arenewedneedforprayer?Otherreligions,whichare

nowwidelypresentinancientChristianlands,offer theirown responsesto thisneed,andsometimes

theydosoinappealingways.ButwewhohavereceivedthegraceofbelievinginChrist,therevealerof


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theFatherandtheSaviouroftheworld,haveadutytoshowtowhatdepthstherelationshipwithChrist

canlead.(#33)

Nobodycanteachotherstoprayifheisnotamanofprayerandherewetouchthefocalpoint.

WerememberwhatPetersaysatthefirstallocationofministriesmadewithintheChristiancommunity:

ItisnotrightforustoneglectthewordofGodtoserveattable.Brothers,selectfromamongyouseven

reputablemen,filledwiththeSpiritandwisdom,whomweshallappointtothistask,whereasweshall

devoteourselvestoprayerandtotheministryoftheword."(Acts6:24).Thissuggests that theparish

priestcandelegatetoothersallornearlyallactivities,inleadingthecommunity,exceptprayer.Itcan

beofgreathelptoaparishpriestinthisarea,tobesurroundedbywhatSt.CatherineofSienacalleda

"wallofprayer"formedbysoulslongingforthegoodoftheChurch.WehaveanexampleintheActsof

theApostles:PeterandJohnarereleasedbytheSanhedrinwiththeinjunctionnottospeakinthename

ofChrist. If they ignore the command expose the entire community to retaliation, if they obey the

mandatetheybetrayChristsmandate.Theydonotknowwhattodo.Itistheprayerofthecommunity

thatwillovercomethecrisis.Thecommunitygathers inprayer;it resultsina climateofintense faith;

thereisalmostareplicaofPentecost,andtheapostles,filledwiththeHolySpirit,returntoproclaimthe

messageofsalvation(cfActs4:2331).

PASTORALPRAYERANDACTION

One thing above all is necessary to renew in the life of the priest, that is, the relationship

betweenprayerandaction.

Wemustmove froma relationship ofjuxtaposition to one of subordination. Juxtaposition is

whenwefirstprayandthenweplungeintothepastoralactivities;subordinationiswhenwefirstpray

andthendowhattheLordhasshowninprayer!Theapostlesandsaintsdidnotjustpraybeforedoing

something,theyprayedtoknowwhattodo!PrayerandactionforJesuswerenottwoseparatethings,

orjuxtaposed;atnightheprayedandthenduringthedayheperformedwhatheunderstoodtobethe

willoftheFather:InThoseDaysJesusdepartedtothemountaintopray,andheSpentthenightin

prayertoGod.WhenDayCame,HeCalledHimselftoHisdisciples,andhechoseTwelvefromThem,Also

Whomhenamedapostles"(Lk6:1213).IfwereallybelievethatGodgovernstheChurchwithhisSpiritand answers our prayers, we should take very seriously the prayer before a pastoral meeting, an

importantdecision;donotbecontenttoactinhastewithaHailMaryandasignofthecrossandthen

movetotheordertotheday,asifthiswastherealseriousthing.Sometimesitseemsthateverything

continuesasbefore and thatnoanswerhasemergedfrom prayer,butit isnotso.Prayingwehave

"presentedthemattertoGod" (cfEx18:19),wehavestrippedourselvesofanypersonalinterestand

claimtodecideforourselves,wehavegiventoGodtheopportunitytospeak,tomakeusunderstand

whathiswillis.WhateverdecisionyouwilltakelaterwillberightbeforeGod.

Oftenweexperiencethatthemoretimewedevotetoprayeronanissue,muchlessthenisthe

timeit takestosolveit.Manypriestscantestifythat theirlivesandtheirministryhavechangedfrom

themomenttheydecidedtoputanhourofpersonalprayerintheirdailyschedule,fencingwithbarbed

wire, so tosay,this time on their agenda toprotectit fromeveryone andeverything. Theprayerof

intercession must occupy a special place in the life of the priest. Jesus gives the example with his

"priestlyprayer":Iprayforthem,forthosewhohavegivenme...IprayfortheonesYouhavegiven

me...Keeptheminyourname...IdonotaskthatyoutakethemoutoftheworldbutthatYoukeepthem

fromtheevilone...consecratetheminthetruth.Yourwordistruth...Ipraynotonlyforthem,butalso

forthosewhowillbelieveinmethroughtheirword"(cf.Jn17:9ff).

Jesusdevotesrelativelylittlespacetoprayforhimself("Father,glorify your son!")andmuch

moretoprayforothers,thatis,tointercede.Godismercifulasafatherwhohasthedutytopunish,but

looksforallpossibleexcusesnottodoit,andishappyinhisheart,whenthebrothersoftheguiltyhold


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him back fromdo it. If you lack these brotherly arms raised toward him, he complains about it in

Scripture:"Hesawthattherewasnoone,andwasappalledthattherewasnonetointervene"(Is59:16).

EzekielgivesusthiscomplainbyGod:Ihavesearchedamongthemforsomeonewhocouldbuildawall

orstandinthebreachbeforemetokeepmefromdestroyingtheland;butIfoundnoone(Ez22:30).A

spiritualauthorwrites:When,inprayer,wepriestsfeelthatGodisinmadwiththepeopleentrustedto

him,weshouldnotsidewithGod,butwiththepeople!SodidMoses,evenprotestingthathewanted

himselftobestruckwiththemfromthebookoflife(cf.Ex32:32),andtheBiblemakesitclearthatthis

wasexactlywhatGodwanted,forheabandonedtheideatoharmthepeople.

Whenwearebeforethepeople,thenwemust,withallpower,defendtherightsofGod.Only

thosewhohavedefendedthepeoplebeforeGodandboretheweightofhissin,hastherightandwill

havethecourageafter,ofyellatthemindefenseofGod.When,comingdownfromthemountain,

Mosesfoundhimselfinfrontthepeoplehehaddefendedonthemountain,thenhewasinflamedbyhis

wrath: hedestroyed the golden calf, he scattered the powder into thewaterandmade the people

swallowthewater,cryingout:IstheLORDtobethusrepaidbyyou,Ostupidandfoolishpeople?(cf.

Ex32:19ss.;Dt32:6).

Ihavementionedsome"duties"ofthepriestaboutprayer,butIwouldnotwanttheideaof

dutytobetheonetoremainasthedominantnoteattheendofthisreflection,makingusforgetthatit

isaboveallagift.Ifwefeeltobewaybelowthismodelofthepriest"amanofprayer,"letusneverforgetaSt.Paulsassurance:TheHolySpiritcomestothehelpofourweakness."Armedwiththisword,

wecanbeginourprayereverymorningsaying: HolySpiritcometotheaidofmyweakness.Makeme

pray.Youprayinme,withinexpressiblegroanings.IsayAmen,yestoeverythingthatyouaskformeto

theFatherinthenameofJesus. "


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FR.GENERALSHOMILY(April23,2010)

Dearbrother,deardevoteesofSt.FrancisXavierM.Bianchi,theprayerthattheliturgy

oftheChurchutteredtotheLordinremembranceofSt.FrancisXavierM.Bianchi,highlightsa

central and significant aspect of his holiness, kindness and friendship and amiability: these

qualitieswereinfactthemostpowerfulweaponstoattractsoulstoGodinhisactivitiesasap

symposium on st. francis x. m. bianchi, barnabite

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