Podcasts about guastalla

It's probably no surprise that in a family with as much internal intrigue as the Bonapartes had, Napoleon had a favorite among his three sisters. Pauline Bonaparte was eleven years younger than her brother, but was similarly ambitious and was generally happy to take part in his plans for himself and her. A natural beauty with a flirtatious, if slightly sinister, reputation, Napoleon pushed her into two strategic marriages, and ended up with the titles Princess consort of Sulmona and of Rossano - this through her second, unhappy marriage - and Princess of Guastalla. This title referred to a Duchy her brother granted her in Italy, but upon finding out that the place was basically backwater, she organized its sale to Parma for six million francs and a courtesy title. Pauline was the only one of Napoleon's siblings who visited him in exile, and their bond was so strong that there were rumors of incest throughout their lives. Pauline enjoyed them, believing that such stories implied that she had far more influence over her brother than she probably really did. As a woman who constantly courted scandal and attention, Pauline made an important contribution to the Italian art world when, during her marriage to Prince Camillo Borghese, she commissioned sculptor Antonio Canova to create a statue of her as the goddess Venus, and insisted on posing nude in Catholic Rome while the work was produced. Upon the Venus Victrix's arrival at their home at Palazzo Salviati-Borghese in Florence, Camillo immediately had it moved to a storage area, far from the eyes of guests. Listen ad-free at patreon.com/trashyroyalspodcast. Learn more about your ad choices. Visit podcastchoices.com/adchoices

ROMA (ITALPRESS) - In questa edizione:- Ministro Roccella contestata, abbandona Stati Generali Natalità- Poliziotto accoltellato alla stazione di Milano Lambrate- A Piacenza camion con auto travolge auto: un morto e 7 intossicati- A Guastalla nube tossica in piscina, soccorse 150 persone- Aldo Moro 46 anni fa, Mattarella depone corona in via Caetani- Nuove accuse su Toti: “195mila euro da ditte di rifiuti”- Putin alla parata della vittoria: “Nessuno ci minaccerà”- Axpo Italia accelera sulla sostenibilità- Previsioni 3B Meteo 10 Maggiomrv

Chiara Romano duplice inviata: in cerca delle scritte sui muri più brutte, strane, assurde, e poi ai Giardini di Guastalla per festeggiare la riapertura dei parchi Milanesi. Con Disma Pestalozza

In piazza a Guastalla, 'lavoravo fino a 16 ore al giorno'

Fradiavolo apre il suo quinto punto vendita a Torino, in uno dei punti nevralgici della città, il quartiere Vanchiglia, noto per essere il cuore della movida torinese.Un opening importante per il brand, acquistato nel 2018 da Mauro D'Errico e Gianluca Lotta che ha saputo creare un nuovo modo di gustare e di vivere la pizza dando vita a una vera e propria esperienza di gusto. In poco tempo, infatti, Fradiavolo è entrato a fare parte della prestigiosa classifica “50 Top Pizza” posizionandosi tra le prime 20 catene di pizzerie artigianali di tutto il mondo. Un successo che ha beneficiato dell'ingresso di Fradiavolo nel portfolio di Gioia Group, la basket company del food retail italiano, che l'ha accompagnato nella sua espansione.Con il locale di Torino, in via Guastalla 20 angolo Via Santa Giulia, sono infatti 22 i punti vendita di Fradiavolo sul territorio nazionale e l'obiettivo, da qui alla fine del 2023, è di arrivare a 31.

Hello and welcome to the Business of Architecture. This week I have the great pleasure of sitting down with Mario Cucinella at his new exhibition at the Architectural Association: The Future is a Journey to the Past - Stories about Sustainability which opened on the 21st of September. Mario is an Honorary AIA Fellow and was also awarded an International Fellowship by the RIBA. He started his firm, Mario Cucinella Architects (MCA), in Paris in 1992 later expanding it into Bologna in 1999, following architectural studies at the University of Genoa and working at Renzo Piano Building Workshop. His main mission is to design and create his masterpieces in a way that not only reduces environmental impact but also conserves energy. The practice is very interesting on Net Zero and the studio is known for having designed the first 3D printed house made of raw earth. They also run a School of Sustainability (SOS) collaborating with the Architectural Association. He started his firm, Mario Cucinella Architects (MCA), in Paris in 1992 later expanding it into Bologna in 1999, following architectural studies at the University of Genoa and working at Renzo Piano Building Workshop. His main mission is to design and create his masterpieces in a way that not only reduces environmental impact but also conserves energy. In 2018 Mario curated the "Arcipelago Italia” in the Italian Hall at the 16th International Architecture Exhibition and in 2019 launched ‘Mario Cucinella Design' and the ‘Building Objects Collection' which were inspired by his architecture projects. His work includes the Center for Sustainable Energy Technologies in Ningbo, China, the Town Hall in Bologna, and “La Balena” a nursery school in Guastalla, which replaced the public nursery school that was damaged in the 2012 earthquake.   In this episode we discuss: - How to align the climate emergency with our clients' business agendas. - The challenges of winning work through competitions. -The importance of doing your own research and development and marketing it.   To learn more about Mario Cucinella, visit his: Website: www.mcarchitects.it Instagram: https://www.instagram.com/mario_cucinella_architects/?hl=en Facebook: https://www.facebook.com/MCAMarioCucinellaArchitects/ Twitter: https://twitter.com/MarioCucinella Linkedin: https://www.linkedin.com/company/mario-cucinella-architects/   Participate in the largest-ever survey on what small architecture practices are charging? Visit: https://www.businessofarchitecture.com/feesurvey   ► Feedback? Email us at podcast@businessofarchitecture.com ► Access your free training at http://SmartPracticeMethod.com/ ► If you want to speak directly to our advisors, book a call at https://www.businessofarchitecture.com/call ► Subscribe to my YouTube Channel for updates: https://www.youtube.com/c/BusinessofArchitecture   *******   For more free tools and resources for running a profitable, impactful, and fulfilling practice, connect with me on: Facebook: https://www.facebook.com/groups/businessofarchitecture Instagram: https://www.instagram.com/enoch.sears/ Website: https://www.businessofarchitecture.com/ Twitter: https://twitter.com/BusinessofArch Podcast: http://www.businessofarchitecture.com/podcast iTunes: https://podcasts.apple.com/us/podcast/business-architecture-podcast/id588987926 Android Podcast Feed: http://feeds.feedburner.com/BusinessofArchitecture-podcast Google  Podcasts: https://podcasts.google.com/feed/aHR0cHM6Ly9idXNpbmVzc29mYXJjaGl0ZWN0dXJlLmxpYnN5bi5jb20vcnNz   *******   Access the FREE Architecture Firm Profit Map video here: http://freearchitectgift.com Download the FREE Architecture Firm Marketing Process Flowchart video here: http://freearchitectgift.com   Carpe Diem!

La fiamma (The Flame) is an opera in three acts by Ottorino Respighi to a libretto by Claudio Guastalla based on Hans Wiers-Jenssen's 1908 play Anne Pedersdotter, The Witch. The plot is loosely based on the story of Anne Pedersdotter, a Norwegian woman who was accused of witchcraft and burnt at the stake in 1590. However, Respighi and Guastalla changed the setting of the opera to 7th century Ravenna. The melodramatic tale involves the illicit love of Silvana, the daughter of a witch, for her stepson Donello. When her husband Basilio dies of a heart attack, Silvana is accused of causing his death by witchcraft and is condemned to death. La fiamma premiered to considerable success on 23 January 1934 at the Teatro Reale dell'Opera in Rome in a performance conducted by Respighi himself. The production was directed by Alessandro Sanine with sets designed by Nicola Benois. Purchase the music (without talk) at: http://www.classicalsavings.com/store/p1283/Respighi%3A_La_fiamma.html Your purchase helps to support our show! Classical Music Discoveries is sponsored by La Musica International Chamber Music Festival and Uber. @khedgecock #ClassicalMusicDiscoveries #KeepClassicalMusicAlive #LaMusicaFestival #CMDGrandOperaCompanyofVenice #CMDParisPhilharmonicinOrléans #CMDGermanOperaCompanyofBerlin #CMDGrandOperaCompanyofBarcelonaSpain #ClassicalMusicLivesOn #Uber Please consider supporting our show, thank you! http://www.classicalsavings.com/donate.html staff@classicalmusicdiscoveries.com

VIA DELLA GUASTALLA – I giardini, la Sinagoga e la SormaniTesto: https://bit.ly/3GhvPh7

Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Questo è uno degli ambiti di lavoro della sesta edizione di Milanosifatoria.Una serie di incontri con visita guidata ai luoghi, con un'impostazione storico-documentaria relativa agli edifici e alle loro vicende all'interno della storia di MilanoIl primo appuntamento sarà giovedì 7 novembre alle ore 17 in sala Claudiana, in via Francesco Sforza 12/a. Primo incontro del ciclo Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Un racconto storico multimediale e visita guidata al tempio valdese con Marco Godino e Samuele Bernardini, dedicato alle vicende storiche legate agli edifici della comunità valdese di Milano 1861-1960 San Giovanni in Conca.Prossimi appuntamenti: mercoledì 13 novembre alle ore 17,30, alla Chiesa di via Marco De Marchi su "La Chiesa Cristiana Protestante in Milano: luterani e riformati dalla periferia al centro città" con Roberto Tresoldi e Andreas Kipar.Martedì 26 novembre alle ore 17,30 alla Sinagoga di via Guastalla con Gadi Luzzatto Voghera, Gadi Schoenheit e Rav Alfonso Arbib.Intervista con Cristina Cocilovo, del gruppo di coordinamento del progetto Milanosifastoria.

Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Questo è uno degli ambiti di lavoro della sesta edizione di Milanosifatoria.Una serie di incontri con visita guidata ai luoghi, con un'impostazione storico-documentaria relativa agli edifici e alle loro vicende all'interno della storia di MilanoIl primo appuntamento sarà giovedì 7 novembre alle ore 17 in sala Claudiana, in via Francesco Sforza 12/a. Primo incontro del ciclo Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Un racconto storico multimediale e visita guidata al tempio valdese con Marco Godino e Samuele Bernardini, dedicato alle vicende storiche legate agli edifici della comunità valdese di Milano 1861-1960 San Giovanni in Conca.Prossimi appuntamenti: mercoledì 13 novembre alle ore 17,30, alla Chiesa di via Marco De Marchi su "La Chiesa Cristiana Protestante in Milano: luterani e riformati dalla periferia al centro città" con Roberto Tresoldi e Andreas Kipar.Martedì 26 novembre alle ore 17,30 alla Sinagoga di via Guastalla con Gadi Luzzatto Voghera, Gadi Schoenheit e Rav Alfonso Arbib.Intervista con Cristina Cocilovo, del gruppo di coordinamento del progetto Milanosifastoria.

Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Questo è uno degli ambiti di lavoro della sesta edizione di Milanosifatoria.Una serie di incontri con visita guidata ai luoghi, con un'impostazione storico-documentaria relativa agli edifici e alle loro vicende all'interno della storia di MilanoIl primo appuntamento sarà giovedì 7 novembre alle ore 17 in sala Claudiana, in via Francesco Sforza 12/a. Primo incontro del ciclo Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Un racconto storico multimediale e visita guidata al tempio valdese con Marco Godino e Samuele Bernardini, dedicato alle vicende storiche legate agli edifici della comunità valdese di Milano 1861-1960 San Giovanni in Conca.Prossimi appuntamenti: mercoledì 13 novembre alle ore 17,30, alla Chiesa di via Marco De Marchi su "La Chiesa Cristiana Protestante in Milano: luterani e riformati dalla periferia al centro città" con Roberto Tresoldi e Andreas Kipar.Martedì 26 novembre alle ore 17,30 alla Sinagoga di via Guastalla con Gadi Luzzatto Voghera, Gadi Schoenheit e Rav Alfonso Arbib.Ne parliamo con Samuele Bernardini del Centro Culturale Protestante e Cristina Cocilovo, una delle coordinatrici del progetto Milanosifastoria.

Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Questo è uno degli ambiti di lavoro della sesta edizione di Milanosifatoria.Una serie di incontri con visita guidata ai luoghi, con un'impostazione storico-documentaria relativa agli edifici e alle loro vicende all'interno della storia di MilanoIl primo appuntamento sarà giovedì 7 novembre alle ore 17 in sala Claudiana, in via Francesco Sforza 12/a. Primo incontro del ciclo Le minoranze religiose a Milano, i luoghi di culto e la loro storia. Un racconto storico multimediale e visita guidata al tempio valdese con Marco Godino e Samuele Bernardini, dedicato alle vicende storiche legate agli edifici della comunità valdese di Milano 1861-1960 San Giovanni in Conca.Prossimi appuntamenti: mercoledì 13 novembre alle ore 17,30, alla Chiesa di via Marco De Marchi su "La Chiesa Cristiana Protestante in Milano: luterani e riformati dalla periferia al centro città" con Roberto Tresoldi e Andreas Kipar.Martedì 26 novembre alle ore 17,30 alla Sinagoga di via Guastalla con Gadi Luzzatto Voghera, Gadi Schoenheit e Rav Alfonso Arbib.Ne parliamo con Samuele Bernardini del Centro Culturale Protestante e Cristina Cocilovo, una delle coordinatrici del progetto Milanosifastoria.

Alda Guastalla, professoressa di scienze biologiche dell’Università di Torino e consigliera della comunità ebraica

Alda Guastalla, professoressa di scienze biologiche dell'Università di Torino e consigliera della comunità ebraica

Il comitato di evangelizzazione della chiesa valdese di Torre Pellice propone per domenica 4 agosto, alle 16,30 alla casa valdese in via Beckwith, un incontro a più voci, sul tema delle libertà, della laicità in Italia, della lotta ai pregiudizi.Secondo Alda Guastalla, professoressa di scienze biologiche dell’Università di Torino e consigliera della comunità ebraica, il problema della laicità è vissuto da tutte le minoranze in modo molto forte. «Tra le comunità valdese ed ebraica – spiega – i punti di vista sono relativamente vicini, da sempre c’è una forte intesa e affinità, dovuta certamente anche ai percorsi storici. Problemi con la religione “principale” in Italia, cioè quella cattolica, continuano ad esserci, soprattutto su alcuni temi specifici dove le minoranze si trovano in difficoltà».

Il comitato di evangelizzazione della chiesa valdese di Torre Pellice propone per domenica 4 agosto, alle 16,30 alla casa valdese in via Beckwith, un incontro a più voci, sul tema delle libertà, della laicità in Italia, della lotta ai pregiudizi.Secondo Alda Guastalla, professoressa di scienze biologiche dell'Università di Torino e consigliera della comunità ebraica, il problema della laicità è vissuto da tutte le minoranze in modo molto forte. «Tra le comunità valdese ed ebraica – spiega – i punti di vista sono relativamente vicini, da sempre c'è una forte intesa e affinità, dovuta certamente anche ai percorsi storici. Problemi con la religione “principale” in Italia, cioè quella cattolica, continuano ad esserci, soprattutto su alcuni temi specifici dove le minoranze si trovano in difficoltà».

Ad Anacapri e a Guastalla hanno anche la banda; il millepiedi è l'animale giusto per MdM!

Maria Luigia, Duchessa di Parma, Piacenza e Guastalla è figura nota, soprattutto nel territorio parmense. Abbiamo provato a dare un'immagine quanto più onesta e neutra possibile di una figura ancora così "iconica".

I dubbi di fronte ai bidoni della differenziata! Le adesioni a M'Illumino di meno dei Calabresi in Canada e del Comune di Guastalla. Paolo Labati libera cose...

Letter 1 - Being Thankful to God wCremona, May 31, 1530To the Reverend Father, Fra Battista da Crema,1of the Order of Preachers of St. Dominic,my venerable father in Christ.In Milan REVEREND FATHER IN CHRIST,I give thanks to God, for in His mercy He does not treat me as I deserve, and He subjects me only to such small trials that I tend to be unaware of them because of some reproachable insensitivity of mine, as our Donna8 Francesca of Vicenza9 used to remark while we were riding on horseback. I say this because it would have been a great consolation to me to receive a letter from you. But I understand that either your poor health or, no doubt, other good reasons have prevented you from writing at all. May you, dear Father, conform to God’s will, for I myself intend to conform to it, in spite of everything, and come what may. From my incident with Mr. Gerolamo10 something resulted about which the carrier Mr. Benedetto Romani11 will tell you. I won’t mention it, for it is quite complicated to express and requires many explanations. Mr. Romani will explain it to you by word of mouth. In all truth, dear Father, my wish is that you yourself would give it a satisfactory solution. It is up to you, of course, to keep me informed about this or any other matter, which you may think useful for me to know. I think our illustrious Countess12 and Donna Francesca are fully excused for not writing to me since they must be busy; and they will in turn excuse me, for I, too, am hindered from doing so. Recommend me to their prayers. The present carrier has expressed to me some of his ideas and says that he is somewhat acquainted with you. I heartily recommend him to you as, in my judgment, he seems to be good and simple, an upright man who fears God;13 he will do everything for you, and you will not be disappointed because I found him to be obedient and one of those who are said (...)14 both in actions and words. You will get to know him better than I can describe him. For God’s sake, may he be dear to you, as I am sure he will. My affairs move slowly, and my negligence delays them even more. Yet I will keep attending to them. My mother15 recommends herself to the prayers of the Countess and of Donna Francesca, and, first of all, to your prayers; Fra Bono16 and Mr. Francesco’s son17 asks for the same favor. Please, dear Father, don’t forsake me, and be my patron saint before God. May He set me free from my imperfections, faint-heartedness, and pride.From Cremona, the last day of May, 1530. The Victory Over Oneself should be written by me with deeds, not with ink.18 Your son in Christ,Anthony M. Zaccaria, PriestREFLECTIONSGod is generous and merciful. He does not only respond to our prayers, he also anticipates them. He wants our own good more than we ourselves do.Often times our response to God’s love is indifference. We give priority to things, and even ourselves, rather than God.Those who love conform themselves to God’s will. They renounce love of self; they “die to themselves.”The journey toward perfection is often slow. It may stop and even slip back. So at times we need a shake-up. We do not get discouraged. With God’s help, all is possible.We must devote ourselves to help others walk in the Spirit and to spur them on to give the best they can.QUESTIONSHow much interest do I take in, and how much time do I devote to, God and the Church?Am I aware that one gauge of my being in God is the time I devote to him and the importance I give to spiritual matters in my daily activities?Am I willing to sacrifice my own convenience for love of God?As I examine my life, can I honestly say that I have become better over the years?Do I encourage and help others grow spiritually?FOOTNOTES1. See Introduction of this letter and also Letters IV, V, and VII.2. See Antonio M. Gentili, “S. Antonio M. Zaccaria. Appunti per una Lettura Spirituale degli Scritti,” Quaderni di Vita Barnabitica 4 (1980) Part I; 6 (1983) Part II.3. Via de aperta verità (Way of Open Truth, 1523); Cognitione et vittoria de se stesso (The Knowledge of, and Victory over, Oneself, 1531); Philosophia divina (Divine Philosophy, 1531); Specchio interiore (Interior Mirror, published posthumously by Ludovica Torelli in 1540); Sentenze spirituali (Spiritual Sayings, published posthumously in 1583 by Giovan Paolo Folperto with the title Detti notabili [Notable Sayings]). 4. These were the reports of the meetings of the St. Barnabas community, the only Barnabite community until 1557.5. See p. 17, par. 3.6. See Angelo Cortenovis, Lettere Familiari (Milan, 1862) 252–253.7. Information on the original autograph and its copies was kindly supplied by Fr. Giuseppe M. Cagni, archivist of the General Archives (February 1998).8. Title given a lady in Italy.9. A laywoman from Vicenza who was called “Marescalca” (blacksmith) after her father’s trade. She was a member of the first mission band in Vicenza (1537). She was one of the widows (like Porzia Negri and Giulia Sfondrati) associated with the Angelics.10. Unidentified.11. No further identification available.12. Ludovica (Paola) Torelli (1499–1569), Countess of Guastalla. See Letter V, Introduction; also Letters I, IV, VI, and IX.13. Job 2:314. In light of the context, the illegible words in the manuscript could mean: “to be trustworthy.”15. Antonia Pescaroli: she married Lazzaro Zaccaria on February 2, 1501, and gave birth to Anthony Mary during the first half of December 1502. She died in 1544. See also Letter V.16. Fra Bono Lizzari, a hermit from Cremona. Together with Anthony Mary he was one of the earliest promoters of the Forty Hours Devotion. Although he secured permission to hold this devotion as early as 1534, it was actually introduced only three years later, in Milan. See also Letters II, III, and VI.17. Father and son most likely from Cremona.18. Anthony Mary is alluding to one of the spiritual writings of Fra Battista da Crema - perhaps his masterpiece - The Knowledge of, and Victory over, Oneself, which was to be published in Milan, March 31, 1531. Apparently, Fra Battista invited Anthony Mary to help him write that book, but the latter preferred to decline, perhaps out of humility.

Letter - 9 - The Saints, True Imitators of Christ  Guastalla, June 10, 1539  MY ONE AND ONLY BELOVED MOTHER AND MY OBEDIENT DAUGHTERS IN CHRIST, GREETINGS.Tomorrow we celebrate the Memorial of St. Barnabas, the companion of our common patron, the chaste Paul.  I can’t help taking this occasion to use, in dealing with you, the same approach that Barnabas used in dealing with the great Paul who wanted to be a living example of the suffering Christ in reality as well as in everyone’s estimation.You must know, of course, how St. Paul, just after his conversion, went for the first time to Jerusalem.  He tried every possible way to mingle with the other Christians in order to get acquainted with them and to be acknowledged by them as a Christian; but they were afraid and suspicious of him as though he were still the same persecutor, and so they dared not keep his company.That was when Barnabas, leading Paul by the hand, presented him to the Apostles and told them: “Here he is, the one who was, etc.; and then Christ appeared to him, etc.; and he did this and that, etc.”150  By presenting Paul in person this way, Barnabas made him known to all and showed him as a pillar of the Church and the one who had almost attained the first place in the apostolic mission.  All the while Paul was keeping secret his own merits, and at the same time he was drinking great draughts of self-satisfaction, unafraid of savoring his own exceedingly sweet praises.Likewise, dear Mother, if it pleases you, I would like to show you how freely great saints behave.  Yes, I would like to make you see that what in them, because of their lofty perfection, is an experience and a sure sign of a consummated holiness, can become in us, instead, an occasion of certain ruin or a sure sign of not having eliminated our first and inveterate bad habits, as is apparent in the story told by St. John Climacus about a certain saint who felt so sure of being totally free of gluttony that he tempted the devil with a bunch of grapes to see if the latter would in turn tempt him in the same way.151 The other case is that of someone who wants to know for certain to what extent a certain passion is suppressed in himself or in others. He first arouses that passion by words, gestures, and the like, then, observing the matter very closely, waits for the results, and from them he deduces both his own and other people’s interior state.I will not mention here certain things that only you can understand, but rather those which also our Angelics can grasp, leaving those other things for your spirit to ponder.Barnabas says: “Behold Saul,” that is, the very countenance of our sinful old Man—the mirror of our first evil inclinations or passions. Look, I say, at the idle talk of this or that would-be saint: she chatters endlessly like a finch or a monkey; she is seldom seen at prayer, always involved, as she is, in external occupations; she enjoys sleeping a lot, even lying abed lazily.  Is this not the face of Saul, that is, the picture of our sinful old Man?But this is nothing yet.  She wants to be served; she keeps her cell well equipped with comforts and elegance; she always speaks in a reproachful mood; she is never ready to say a comforting word to anybody; she shows that she holds nobody in esteem.  Well, what do you think all these attitudes mean, but that the bad habits of the old self are still laying hold of her?Moreover, she is never satisfied; she is always under the siege of temptation, and her spiritual knowledge is always cloudy and doubtful.  In a word: she gives clear signs of being the same person as she was when living in plain clothes, or, at least, of being still imperfect or very little changed.Her stomach relishes only the best of everything.  What else does that prove, but that she is a first rate glutton?  She can hardly wait without showing anger on her face; she cannot keep herself kneeling without leaning on the edge of the seat; she is so sensitive to everything around her that her blood pressure goes up easily.  What else does all this reveal but a great moral feebleness?And see for yourselves if this is not so: she gets easily tired; she suffers headaches when she has to sit at the grate; she cannot bear the troubles of her neighbor.  [In this description] one can see everything except the portrait of a mature person.All this is Saul—namely, the portrait of the imperfect person.  “But keep quiet,” says Barnabas, “don’t forget that to a person, like the one just described Christ appeared, etc...”  If you pay attention, you will find hidden that this person is a saint interiorly and exteriorly.  If you take the trouble to understand her every aspect, as I lay open this poor creature, I am quite sure she will blush and lower her head to conceal her real self.But see whether, when she speaks, she is not touching and inflaming you deeply; when she speaks seeming nonsense, she is actually fully aware of your situation and works on it accordingly; see whether in her constant restlessness she doesn’t achieve something new for herself and for others; see whether, when she leaves you, she never omits an edifying word or unspoken sign or gesture; see whether in her seeming absent-mindedness she is actually fully aware of your every move and inspires you with good thoughts and stimulating suggestions.Now, keep perfectly quiet, for I have something else to show you.  When she misses the time for prayer, just then she manifests her rich interior life.  When you see her upset and in pain, as if anxious to learn something from untutored people, she is only showing self-contempt and a willingness to appear unlearned. When you see her elegantly arranging her cell, she is actually trying to be an object of ridicule and wishes to hide the consolations received from Jesus Crucified as well as the instructions imparted by St. Paul.  With one and the same word she brings both death and life; in one swoop she inflicts wounds and heals them.152 Enough.  Anyone willing to examine carefully her actions will indeed recognize in her Saul’s portrait, but Barnabas will assure us that she is not what she appears to be now, and what she appeared to be in the past.My dear Mother, I could go on and on, but I would not like to arouse bad feelings against me.  Besides, you can tell them the rest.The only thing I wish to add is this: tell the Angelics not to take such liberties.  I can assure them that they would achieve results quite opposite to those obtained by that person, and, instead of making great strides in perfection, they would perhaps descend deep down into the hell of absolute imperfection.Therefore, not idle talk, but a strict silence is expedient and necessary for them.  Acting, talking, and thinking without interior and exterior control is unbecoming and unprofitable to them.  Failure to renounce themselves while following their own whims could poison them to death since their wishes are worldly.  Were they in a position of authority, they would grow presumptuous; were they knowledgeable, they would become proud; were their spirit dissipated, they would become slack; were they unwilling to renounce their will, even in good things, they would not only become coarse but would entirely disaffect themselves from Paul and his way of life.Do reflect and see what a great harm is caused by seeking one’s comfort, by drinking [and eating] with pleasure, if not so much wine and exquisite food, at least maudlin sentimentality and self-complacency.  If they are not blind, what I have just said will show them how much spiritual harm will come about.In conclusion, tell them that this Paul preaches to them a Christ Crucified under every aspect: crucified not only in His own body, but in theirs, too—and entreat them to chew well this one word.  If, because of their obtuseness, they do not quite understand it, ask my teacher Paola153 to make it clear to them; for I am sure that that tongue so inflamed and so sharp will supply what I would tell them.That’s it, dear Mother.[Guastalla], June 10, 1539.Your Father and son,Anthony Mary, Priest  REFLECTIONSWe display false humility when, while belittling ourselves in public, we hold in our heart a great opinion of ourselves which becomes manifest when others belittle us.Persons who are truly holy sometimes strive to appear imperfect in order not to be praised by people. They use ways and methods proper of sinners, but these are only expedients to hide true holiness.In all of us who are truly imperfect those ways and methods are not expedients but rather real defects. Even though we may try to pass them as expedients we have purposely created to appear humble, they remain outright vices.Idle talk, lack of perseverance in prayer, and laziness are real defects, not pretenses.And when, feigning illness or inability, we demand to be served, get angry if we are not treated as we would like, and are never satisfied with what we receive, we show ourselves to be not only imperfect but even reprehensible.Habitual discontent with the meals that are served, good as they may be, anger, impatience, refusal to kneel on the pretext of infirmity are all signs of lukewarmness and rejection of the cross.We need to limit idle talk, practice internal and external obedience, die to ourselves, deny our ego, and think little of those positions that could excessively increase our self-esteem and drag us into self-flattery.We are called to crucify our own selfishness and imitate Christ Crucified who humbled himself to the point of death, even death on a cross.QUESTIONSDo I at times display a seeming humility in order to be valued as simple and modest?Am I able to hide and keep my good deeds unknown so that I will not be praised for them, for after all they are a gift from God?Do I at times pass as harm sustained real faults, human limitations, illnesses caused by bad habits, all things of which I profess to be innocent even though I am not?Can it also happen that words, useless talk, erratic prayer habits, lack of commitment, are made believe to be things we end up doing just because we need to vent our feelings, or because we are weak, frustrated, tried by the ups and downs of life, crushed by the serious difficulties we encounter, when in reality they are simply signs of spiritual indolence?Do I sometimes argue that I deserve better meals due to what I do and loose my temper if I am not pleased?Do I lessen my commitment to prayer when I am tired?Do I find it hard to obey and submit to others? FOOTNOTES 141. See Letter I, Introduction.142. See n. 59.143. See Gabuzio 87; Premoli, Storia 117–118; Giuseppe M. Cagni, “Negri o Besozzi?” Barnabiti Studi 9 (1989) 182.  For details on Paola Antonia’s charismatic role among the first generation of Barnabites, see Massimo Firpo, “Paola Antonia Negri da ‘Divina Madre Maestra” a ‘spirito diabolico’,” Barnabiti Studi 7 (1990) 23, 26–35.  On Besozzi see n. 181.144. Sergio Pagano, “I processi di beatificazione e canonizzazione di S. Antonia Maria Zaccaria (1802–1897),” Quarderni di Vita Barnabitica 10 (1997) 47.  Giuseppe M. Cagni, “Gaetano Bugati e le’ Attestationi’ del Padre Battista Soresina: un importante recuperato alla storiografia barnabitica,” Barnabiti Studi 11 (1994) 38, n. 130.145. See Pagano 48.146. See Cagni, “Negri o Besozzi?” 182.147. For an extensive discussion of this viewpoint see Firpo, “Paola Antonia.” 35–66.148. See Pagano 50–52, 54.  According to Pagano the interpretation of this letter is still an open question and is not small matter: On the threshold of death, was Anthony Mary still giving full credit to Paola Antonia or was he wisely distancing himself from her?149. According to Cagni, “Negri o Besozzi?” 183, this letter directed to “my one and only beloved Mother (Paola Antonia Negri) and my obedient daughters in Christ (her novices)” was a “conference letter.” This kind of letter would replace an actual conference held on the eve of a liturgical feast.  These conferences were a well-established tradition dating back to the days of the Oratory of Eternal Wisdom. (see Letter II, Introduction), or maybe even to the “Amicizia” in Cremona (see n. 44).150. Acts 9:26–27.151. Apparently quoted from memory, Anthony Mary’s version of the story is basically the same as one found in St. John Climacus’ The Ladder of Divine Ascent (New York: Paulist 1982, p. 249).152. Dt 32:39.153. Most likely Ludovica (Paola) Torelli.  See n. 12. 

List IV                                   Guastalla, 16 stycznia 1534 r.            Do Giovan Giacomo Piccininiego, Umiłowanego Brata w Chrystusie, w domu słynnej Pani Hrabiny z Guastalli, przy kościele św. Ambrożego. W Mediolanie.    Wstęp Poza nazwiskiem adresata listu  nie posiadamy innych informacji o Panu Giovan Giacomo Piccininim. Jednakże z treści wynika, że był to człowiek wart wielkiego zaufania. Najprawdopodobniej Pan Puccinini piastował odpowiedzialną funkcję w domu hrabiny Torelli przy bazylice św. Ambrożego, której właścicielką już z początkiem roku 1530 była hrabina. Przywołanie kilku konkretnych zdarzeń i okoliczności towarzyszących omawianemu listowi, winno wyjaśnić jego ton, zauważalnie powściągliwy i niezaprzeczalnie ostrożny w swojej treści. Otóż dwa tygodnie wcześniej, Antoni Maria był świadkiem śmierci Fra Battisty da Crema w domu hr. Torelli w Guastalli. Śmierć Fra Battisty była dla Zaccarii bez wątpienia bolesnym doświadczeniem, a zarazem osobistą stratą mentora i kierownika duchowego - „świętego patrona przed Bogiem” (List I). Co więcej, Antoni Maria był świadom bolesnych doświadczeń, jakie przeżył  Fra Battista w ciągu ostatnich dwóch lat swojego życia ze strony znanego człowieka, biskupa Gian Pietro Carafa, współzałożyciela Zgromadzenia Teatynów i przyszłego papieża Pawła IV, jak również od Prowincjała ojców Dominikanów. W pełnym oburzenia liście zaadresowanym do Fra Battisty z dnia 9 marca 1532 r., biskup Carafa wyraził swoją opinię o niestosownym zachowaniu Fra Battisty i hrabiny Torelli. Carafa pisał: „… był to wielki skandal… widzieć zakonnika w wieku ojca i ojca renomie, po tak wielu latach życia w ślubach zakonnych, aby przenosił się z domu zakonnego, by żyć jako [zakonnik] w domu wdowy ze szlacheckiego rodu, młodej, pięknej, dwukrotnie zamężnej, niezależnej, bogatej, niespotykanie zdolnej do czynienia dobra i zła. To nie wszystko. Towarzyszyła Ci [ojcze] chodząc po mieście, np. Mediolanie, w sposób ostentacyjny na oczach  wszystkich”. Biskup nie poprzestał jedynie na liście, jego oburzenie nabrało jeszcze bardziej bolesnych porównań i komentarzy. Otóż Carafa ocenił postawę Fra Battisty da Crema nie tylko jako antyświadectwo wobec Pisma Świętego, czy Ojców Kościoła, ale przeciw samej uczciwości[1].  8 listopada 1533 r. Prowincjał, o. Angelo da Faenza, oficjalnie nakazał o. Fra Battiście   natychmiastowe opuszczenie posiadłości hrabiny Torelli i powrót do domu zakonnego w Mediolanie. W tym samym czasie Fra Battista leżał ciężko chory i zdeterminowana hrabina Torelli nie ujawniła Fra Battiście listu z nakazem Prowincjała. Co więcej, wniosła sprawę sądową przeciw Prowincjałowi, uzasadniając, iż nie ma on żadnej jurysdykcji nad nią czy też nad samym Fra Battistą, albowiem papież  Klemens VII 10 lipca 1531 r. udzielił mu pozwolenia na przebywanie w jej domu i pełnienie funkcji kierownika duchowego. Jeszcze tego samego dnia, 8 listopada 1533 r., hrabina Torelli napisała oficjalne odwołanie, prosząc Antoniego Marię, jako jej oficjalnego przedstawiciela, o osobiste dostarczenie odwołania do Prowincjała ojców Dominikanów. Pięć dni później, gdy Antoni Maria przybył do Mantui, by wypełnić prośbę hrabiny, Prowincjał i jego Wikariusz byli nieobecni. Kiedy zaś doszło do spotkania pomiędzy Zaccarią a władzami dominikańskimi, reprezentujący je Wikariusz odmówił przyjęcia odwołania hrabiny.  Zostało mu one złożone u stóp.   Inne okoliczności bez wątpienia są pomocne w zrozumieniu listu Antoniego Marii do Pana Giovan Giacomo Piccininiego. Otóż kronikarz, Gian Marco Burigozzo, żyjący współcześnie z Antonim Marią, wzmiankuje o tym okresie, że grupa młodych mężczyzn i kobiet w katedrze mediolańskiej i na ulicach miasta czyniła akty pokory i pokuty, ubierając się jak można najskromniej, stwarzając w ten sposób kontrast z osobami z wyższych sfer, które z kolei zareagowały na to w sposób kpiący i poniżający. Należy dodać, że wspomniana grupa związana była duchowo z  Antonim Marią i hrabiną Torelli.   Wzmianki o trudnościach Fra Battisty można odnaleźć w pierwszym akapicie listu. Jednakże, są tam niepodważalne dowody niezachwianej sympatii i szacunku, jakim Antoni Maria darzył Fra Battistę. Ocalały autograf tego listu był przechowywany w Generalnym Archiwum oo. Barnabitów w Rzymie, ale dnia 2 lipca 1911 r. został podarowany przez Ojca Generała, Pietro Vigorelliego, Archiwum św. Barnaby w Mediolanie, „historycznej matce kościoła” Ojców Barnabitów.  _________________________  LIST Św. Antoniego Marii Zaccarii    Najdroższy Bracie w Chrystusie, przyjmij moje pozdrowienia,   Piszę ten list tylko dlatego, aby przesłać Ci[2] pozdrowienia i poinformować w imieniu naszego ojca [Fra Battisty][3], że ani Ty, ani my nie powinniśmy się wcale niepokoić tak bieżącymi, jak i jakimikolwiek przyszłymi trudnościami, gdyż to nie my dźwigamy ciężary [życia], lecz on. Wiesz dobrze, jak [nasz ojciec] zawsze był niezadowolony z osób niedbałych, opieszałych i tych, którzy sami sobie nie chcieli pomóc. Starajmy się zatem czynić, co w naszej mocy, aby nie popełniać tych samych błędów; resztę Ukrzyżowany weźmie na siebie – sam, albo przez wstawiennictwo naszego ojca. Nie powinniśmy przypisywać zbyt dużego znaczenia obecnym wydarzeniom, gdyż z Bogiem[4] wszystko jest możliwe – a jest to niezaprzeczalna prawda, którą dotykamy naszymi rękoma[5].  To tyle, wkrótce dowiesz się o wszystkim, choć ani Ty, ani my nie powinniśmy się zbytnio niepokoić znajomością rozwiązania spraw. Co więcej, to wystarczy, dodałbym, to dostatecznie dużo kroczyć Drogą Krzyża, [której mądrość] polega na tym, żeby umieć rozpoznać to, co jest cnotą, a co błędem – by wiedzieć, co czynić, a czego unikać. A zatem, starajmy się czynić wszystko, aby wyeliminować nieużyteczną ciekawość i przyłóżmy się do dzieła. Jestem pewien, że nie ma w Tobie niepotrzebnej ciekawości - i to jest godne pochwały. Jeśli mówię tak do Ciebie, to po to, byś miał orientację, co my wszyscy o tym myślimy.     Na tym bym kończył, chcę Ci tylko przypomnieć, że list ten jest przeznaczony wyłącznie dla Ciebie.  Proszę Cię, zachowaj go w tajemnicy i nigdy nie pokazuj absolutnie nikomu. Gdyby tak się stało, że Pan Gerolamo – lekarz - powierzyłby Ci list, dołącz go do swojej korespondencji, a potem wyślij do mnie. Proszę, zadbaj o to, by oddać list tylko zaufanemu posłańcowi, co do którego będziesz pewien, że dostarczy list adresatowi. Jeśli nie, zachowaj go do czasu, aż znajdziesz zaufanego posłańca. Polecam się - podobnie jak my wszyscy - Pani hrabinie [Torelli],  Angelice [Negri], Porzii [Negri] i ich siostrom, Catarinie [Candiani] i innym kobietom z naszej grupy, Panu Giacomo Antoniemu [Morigii] i Francesco Crippie.   Guastalla, 16 stycznia 1534 r.  Twój brat w Chrystusie, Antoni M. Zaccaria, kapłan                          __________________ [1] Por. Orazio Premoli. Fra Battista da Crema secondo documenti inediti (Rzym: Desclee, 1910) s. 34-35. [2] W oryginale Antoni M. Zaccaria używał w listach formy drugiej osoby l. mn., jako formy grzecznościowej. [3] Ojcem, o którym tu mowa jest przypuszczalnie Fra Battista da Crema.  Kiedy Antoni M. Zaccaria pisał do Pana Piccininiego, Fra Battista dopiero co zmarł. [4] Por. Mt 19,26; Mk 9,23; 10,27; Łk  18, 27. [5] Por. 1J 1, 1.

Do Szanownego Pana Bernarda Omodei i Madonny Laury [Rossi] – obojga godnych wielkiego uznania w Chrystusie.Szanowny Bracie, albo jeśli wolisz tak być nazwany, Drogi Synu, przyjmij moje pozdrowienia w Chrystusie.Otrzymałem Twój list i oto jestem, aby Ci odpowiedzieć, albo raczej porozmawiać z Tobą i Twoją najmilszą Panią Laurą. Chcecie oddać się Chrystusowi, czyż nie? Dobrze więc, spróbuję Wam pomóc. Nie chciałbym, abyście się stali ofiarami chłodnej obojętności, ale raczej, byście byli coraz bardziej żarliwi w wierze. Jeśli pozwolicie, by obojętność zniewoliła Was, to nie staniecie się uczniami Ducha, lecz ciała, i aby użyć innego słowa, będziecie raczej faryzeuszami niż chrześcijanami. Teraz wyjaśnię Wam, jak obojętny jest faryzeusz i jak się zachowuje.Porzuciwszy swoje dawne zachowania, nie popełnia on więcej śmiertelnych grzechów, ale ma upodobanie w powszednich i nie ma z tego powodu wyrzutów sumienia. Na przykład: przestaje bluźnić i obrażać swojego sąsiada, ale nie zadaje sobie trudu, by zrozumieć jego racje. Oczernianie nie jest już dłużej jego złym zwyczajem, ale z pobłażaniem patrzy na częste i bezużyteczne plotkarstwo w ciągu dnia. Wyzwolił się od nadmiernego jedzenia i picia, jakie cechuje żarłoków i opojów, ale lubi podjadać tu i tam, bez potrzeby, między posiłkami. Rozpusta to przeszłość dla niego, ale znajduje upodobanie w rozmowach i rozrywkach, które nie są zbyt czyste. Lubi spędzać czas na modlitwie, ale przez resztę dnia jego duch błądzi bez celu. On nie szuka zaszczytów, ale jeśli są mu one dane – napawa się nimi.Jak rzekłem, chcę Wam pokazać więcej przykładów, odnoszących się do stanu ducha, abyście sami zauważyli, że faryzeusz lub człowiek obojętny pracuje nad wyzwoleniem się tylko ze śmiertelnych grzechów, a pozwala sobie na popełnianie powszednich. Eliminuje wszystkie rzeczy zabronione, ale pragnie wszystkiego, co jest uważane za dopuszczalne. Trzyma w cuglach czyny, ale ma upodobanie w zmysłowych obrazach. Chce czynić dobrze, ale tylko w ramach pewnych granic. Kontroluje się, ale nie całkowicie.Nie twierdzę oczywiście, że człowiek pragnący oddać się Chrystusowi powinien zmienić się całkowicie i natychmiast. Przeciwnie, każdy kto chce stać się osobą uduchowioną, zaczyna serię chirurgicznych zabiegów w swojej duszy. Jednego dnia usuwa jedno, innego dnia pozbywa się czegoś innego i konsekwentnie postępuje naprzód, aż stanie się nową osobą. Pozwólcie mi to wyjaśnić.Przede wszystkim, człowiek taki eliminuje ze swych wypowiedzi słowa zajadłe, następnie słowa niepotrzebne tak, że kiedy w końcu coś mówi, to jest w tym myśl pozytywna i twórcza. Wykorzenia złe słowa i gesty, przyjmując w zamian łagodne i pogodne maniery. Unikając okropności, odczuwa wewnętrzną przyjemność, ale zarazem nie stroni od tych, którzy go obrażają, a nawet cieszy się nimi. On nie tylko wie, jak powstrzymać się od małżeńskiego aktu, ale dążąc do wewnętrznego wzrastania w pięknie i zasługach czystości, rezygnuje także z posmaku jakiejkolwiek zmysłowości. Nie znajduje zadowolenia w spędzaniu jednej lub dwóch godzin na modlitwie, ale kocha częste unoszenie swego umysłu do Chrystusa. Teraz zachęcam Was abyście, naśladując mój przykład, łączyli się w modlitwie z innymi.Miła Pani Lauro i Ty Panie Bernardo, przyjmijcie moje słowa i rozważcie je z tymi samymi uczuciami, o jakich Wam mówiłem. Nie mówię oczywiście, że powinniście zmienić wszystko jednego dnia. To, co mówię oznacza, że chciałbym, abyście mieli intencję czynienia więcej każdego dnia i byście codziennie eliminowali nawet dozwolone upodobania zmysłowe. Wszystko to, doprawdy, ma na celu wzrastanie w cnocie, zmniejszanie letniości i unikanie niebezpieczeństwa stania się łupem chłodnej obojętności.Nie myślcie, że moja miłość do Was, albo cnoty, którymi jesteście obdarzeni, pozwalają mi życzyć sobie, abyście byli tylko małymi świętymi. Nie. Bardzo pragnę, jeśli tylko chcecie, abyście się stali wielkimi świętymi, ponieważ jesteście hojnie obdarzeni, aby osiągnąć ten cel. Faktycznie jedynym warunkiem jest to, byście rzeczywiście myśleli o rozwoju i oddawaniu się Jezusowi Ukrzyżowanemu w bardziej wysublimowanej formie zalet i łask, jakie On Wam dał. Ze względu na moją głęboką i czułą miłość do Was, błagam Was, byście stosowali się do moich zaleceń w tej sprawie, ponieważ wiem, że Jezus Ukrzyżowany życzy sobie osiągnięcia Waszej wysokiej doskonałości. Owoce, które On chce zebrać w Was – to świętość.Droga Pani Lauro i miły Panie Bernardo, nie zwracajcie uwagi na osobę, która czyni te wywody – rozważcie raczej jej miłość do Was. Zobaczcie, jak tęsknię do Waszej doskonałości[i]. Zajrzyjcie do mego serca – otwieram je dla Was[ii]. Jestem gotów przelać moją krew za Was – pod warunkiem, że będziecie postępowali według moich rad[iii]. Niech Wam będzie wiadome, że byłbym bardzo zraniony, gdyby się okazało, że nie jesteście zdolni do czynów tak wielkich jak święci, a nawet do czynów ich przerastających.W pełni przekonany, co do Waszego pragnienia wierności Jezusowi Ukrzyżowanemu, napisałem ten list do Was – nie piórem, lecz moim sercem. Błagam Was, byście to docenili i czytali go często – nawet raz w tygodniu. Obiecuję, że jeśli sięgniecie do niego, dacie mu baczenie – w razie braku jakichkolwiek innych zajęć – to stanie się on książką, która przypomina słodką pamięć Krzyża Chrystusowego. Nie napisałem ani jednego słowa, które byłoby pozbawione specjalnego znaczenia. Jeśli to odkryjecie, będziecie mogli czerpać z nich nieprzebrane korzyści.Skoro nie mogę pisać do Was tak często, jakbym tego pragnął, byłoby mi miło, gdybyście zadbali o to, aby nic nie uronić z tego listu. Rzeczywiście, mam nadzieję, że przez potęgę Chrystusa, kiedykolwiek będziecie go czytać – będzie on dla Was jak nowy i dzięki temu będziecie mogli zawsze napisać Wasz własny.Droga Pani Lauro, proszę mi wybaczyć, jeśli ze względu na moje wyczerpanie nie mogę odpowiedzieć na wszystkie Wasze żądania tak, jakbym tego pragnął. Wam samym, Pani Lauro i Panie Bernardo, powierzam dbałość o Wasze doskonalenie. Jestem Waszym dłużnikiem[iv] – i jeśli o mnie chodzi – nie będę nigdy wolny od tego długu. Polecajcie mnie swoim drogim synom i Waszym córkom.Niech Chrystus Wam błogosławi.Guastalla, 20 czerwca 1539 r.Wasz w Chrystusie, podobnie jak Wy sami, Antoni Maria, kapłan

Wstęp Dom przy kościele św. Ambrożego był własnością hrabiny Torelli (patrz, wstęp do Listu IV). Tutaj zebrała ona swoje zakonne nowicjuszki, pierwsze Anielanki, które mieszkały tu, dopóki nie przeniosły się do klasztoru zbudowanego przez hrabiny Torelli w październiku 1535 roku (patrz, wstęp do Listu V). Niezamieszkały dom został szybko podarowany przez hrabinę Antoniemu Marii i stał się drugą rezydencją Barnabitów. Zlokalizowany był w odległości jednej przecznicy od ich pierwszej rezydencji i składał się z zespołu 3-ech domków przy małym kościele św. Katarzyny. Gdy ten list był pisany, w domu przy kościele św. Ambrożego mieszkało 18-cie zakonnic, w większości młodych nowicjuszek. Chęć napisania tego listu wyraził Antoni Maria, gdyż „(…) w naszym domu panuje całkowity nieład (…) Nic nie przebiega w sposób uporządkowany” (List VII). Antoni Maria i jego współbracia dwukrotnie byli oskarżani przez Inkwizycję: w 1534 roku i w latach 1536-1537. Teraz pojawił się kłopot z niesubordynacją. “Wydaje mi się - pisze Antoni Maria - że niektórzy pośród Was są jakby uśpieni i zbyt mało przejmują się intencjami przełożonych” (List VII). Wśród tych przełożonych nie są wymienieni ci najwybitniejsi, a mianowicie: Antoni Maria, Bartlomeo Ferrari i Giacomo Antonio Morigia. Antoni Maria jako prawny doradca Torelli był jeszcze w Guastalli – zajęty finalizacją sprzedaży jej hrabstwa  gubernatorowi Mediolanu. Ferrari byon ł w Vicenzy (patrz List VI).  Jeśli chodzi o Morigię, wymienionego w adresie listu, to był faktycznym przełożonym wspólnoty, ale nie mógł spędzać tam dużo czasu, ponieważ zastępował Antoniego Marię jako kierownika duchowego 40-tu Anielanek w klasztorze Św. Pawła. Następnym adresatem listu jest Battista Soresina. 24-letni Soresina był zbyt młody i nie posiadał jeszcze doświadczenia i autorytetu na to, by piastować to stanowisko. Już w wieku 36 lat Antoni Maria zademonstrował dojrzałość duchową i choć nie piastował żadnej kanonicznej godności, to udzielał wskazówek Morigii czy Soresinie. Jednakże, jako główny założyciel i w związku tym, że był bezdyskusyjnie wybitną osobowością z cechami świętego - był dumą tego miejsca. Był człowiekiem z autorytetem, powszechnie szanowanym kapłanem. Ponieważ list jest adresowany do wszystkich członków wspólnoty i “do dzieci św. Pawła Apostoła, które są także naszymi” (List VII) - może być zatem uznawany jako pierwszy list do całego zakonu Barnabitów[1]. Antoni Maria mówi dyplomatycznie: “pragnę otworzyć me serce przed Wami” (List VII).  Ponieważ widocznie były skargi odnośnie braku pisemnych reguł i zasad – Antoni Maria zapewnia, że “Wiecie, moi najdrożsi, jak dobrze jest mieć na piśmie obowiązki i polecenia przełożonych, ale nie ma z tego zbyt wiele korzyści, jeśli reguły te nie są wcześniej zapisane w Waszych umysłach” (List VII). Antoni Maria w sposób fundamentalny i otwarcie wskazuje na właściwą postawę i dojrzałość osobistą opartą na duchowych motywacjach.  Stwierdza, że każdy musi być gotowy do poszukiwań nie tyle własnej woli, co woli samego Chrystusa. “W ten sposób, z łatwością, przyobleczecie  się w Chrystusa”. Następnie przywołuje pamięć Fra Battisty i dodaje: „(…) odpowiedzcie na życzenia naszego świętego ojca [Fra Battisty da Crema]. On by chciał - jak sobie przypominacie - abyśmy byli fundamentem i filarami w odnowie chrześcijańskiej żarliwości” (List VII). Antoni Maria przypomina adresatom, że są duchowymi dziećmi św. Pawła. “O, dzieci i latorośle św. Pawła - rozszerzcie Wasze serca, ponieważ serca, które nas zasadziły i uprawiają, są większe niż ocean!” (List VII). Bez wątpienia, Antoni Maria jest pierwszym z nich, więc nie waha się rozgrywać najwyższą kartą osobistego autorytetu. “Pamiętajcie, że podczas naszej nieobecności jesteście dłużnikami w sprawianiu mi radości” (List VII).               Istniejący rękopis listu jest przechowywany w Archiwum Generalnym oo. Barnabitów w Rzymie. [1] Antonio M. Gentili, I Barnabiti (Rzym: Padri Barnabiti, 1967)  93, no. 64   _______________________________________________   list 7 - Wola Chrystusa vis-à-vis Własnej Woli   Moje najsłodsze dzieci w Chrystusie,   Wydaje mi się, że szatan zasiewa we mnie wątpliwości na temat tego, co dzieje się wśród Was. Tak, szatan sugeruje mi, że podczas naszej nieobecności we wspólnocie, pośród zła, które on już zasiał i wciąż zasiewa w Waszych sercach, rzeczywiście, w naszym domu panuje całkowity nieład. Nic nie przebiega w sposób uporządkowany. Oczywiście, wolałbym w to nie wierzyć, tym nie mniej pragnę otworzyć me serce przed Wami. Nie wierzcie, że doświadczam jako mej naturalnej potrzeby - jakby się to Wam wydawało - kierowania do Was srogich listów. Jeśli to się zdarza, to tylko ze względu na moją wielką miłość do Was, która sprawia, iż stale jestem zatroskany. Ta troska powoduje, abym nie czuł się pewnie, lecz podejrzewał, że szatan mówi prawdę. Wydaje mi się, że niektórzy pośród Was są jakby uśpieni i zbyt mało przejmują się intencjami przełożonych. Wiecie, moi najdrożsi, jak dobrze jest mieć na piśmie obowiązki i polecenia przełożonych, ale nie ma z tego zbyt wiele korzyści, jeśli reguły te nie są wcześniej zapisane w Waszych umysłach. Pozwólcie, że posłużę się przykładem. Jeśli byłby ktoś, kto nie jest naszym uczniem, ale znajdowałby upodobanie w dokładnym wypełnianiu tych intencji i zawsze miałby je przed oczyma - ten doprawdy byłby o wiele bardziej prawdziwym uczniem niż ten, kto ma intencje wypisane na papierze, ale nie ma ich w swoim sercu, nawet gdyby wierzył, że jest naszym uczniem. Nie sądźcie, że jest czymś nieistotnym zapomnieć o intencjach naszych przełożonych, bo tak niweczy się nasze pierwotne zamierzenia. Czyż nie tak? Nie słuchano by przełożonych, gdyby zmarli lub byli nieobecni, wówczas szybko porzucilibyśmy ich zalecenia. Czyż jest możliwe, aby Ci, którzy posiadają większy zapał niż ich nauczyciele  byli skłonni do obalania fundamentów przez nich [nauczycieli] ustanowionych? Czyż nie byłoby przeciwnie - będąc jak najdalej od chęci zniszczenia nie udoskonalaliby i nie umacnialiby ich? Bogu niech będą dzięki za to, że uczynił nas niewidomymi, abyśmy mogli widzieć lepiej i za to, że stworzył nas jako dzieci z prawego łoża, nawet jeśli nasi rodzice zrodzili nas jako bękartów. Gdyby Wasze oko było ślepe lub grzeszne, to - pozostawiam Waszej wyobraźni - co stałoby się z resztą ciała?[1] Wierzcie mi, że nie jest moją intencją zawstydzić Was[2], pragnę tylko, abyście byli tak wierni swoim przełożonym, jak oni Wam.   Czy cnota Waszych serc nie powinna podtrzymywać Waszej wewnętrznej dojrzałości bez potrzeby posiadania ich [poleceń] na piśmie? Jeśli będziecie wspaniałomyślni, to nauczycie się kierować sobą prawami wyrytymi w Waszych sercach a nie prawami na piśmie[3]. Niech Wasze postępowanie będzie nie tyle literalnym wypełnieniem prawa, co jego ducha. Jeżeli więc, chcecie być posłuszni nie jak niewolnicy, ale jak dzieci, tak czyńcie. Tak więc, jeśli macie przełożonego - bez względu na to kim by nie był - pozwólcie mu kierować sobą tak, jakby to był anioł, który Was prowadzi. Jeśli zaś, Wasz przełożony będzie nieobecny, wtedy pozostanie Wam sumienie, które będzie Waszym przewodnikiem. Czy będzie on [przełożony] daleko czy blisko, to zawsze będziecie chcieli, aby ciało było zjednoczone z głową i nigdy nie powodowało rozdziału. Uważajcie, by w przyszłości nie trzymać się rygorystycznie reguł przełożonych, ale w każdej sytuacji elastycznie je interpretować i najlepiej jak można odczytywać ich intencje. I znów. Nie pozwólcie sobie na bezmyślne naśladowanie innych w ich zachowaniu i sposobie mówienia. Jeśli jest to właściwe dla osoby niedojrzałej, jak dziecko[4], które mówi „mamusiu”, „tatusiu” - to nie jest to stosowne dla osoby dojrzałej. To samo dotyczy spraw duchowych. Przypuśćmy, że ktoś włączył się do sprawy, wcześniej przez kogoś innego podjętej, to niech ten drugi nie czuje się urażony. Dokąd w ten sposób dojdziemy? Czy my czasem nie próbujemy zmienić sposobu myślenia na wzór wielkich panów i władców tego świata i raczej zamiast pomagać sobie wzajemnie w dokonywaniu postępu - powinniśmy stawać się coraz bardziej pokornymi. Jeżeli jest tak w rzeczywistości, to dlaczego jedni burzą to, co inni zbudowali. Proszę, niech pochwały nie macą Wam umysłu; pracujmy raczej nad formowaniem samych siebie i innych w Chrystusie. Niech nikt z Was nie pozwoli sobie na niewypełnienie zaleceń przełożonych, a jeśli ktoś je narusza, inny powinien je jeszcze bardziej wypełniać. Podczas nieobecności przełożonych każdy niech będzie przełożonym sobie i niech pracuje nad przezwyciężaniem samego siebie. Wyprzedzajcie się więc w stałej pokorze, by stawać się jeszcze bardziej prostymi i otwartymi synami i wypełniać nie swoją wolę, lecz wolę Chrystusa, która jest w Was. W ten sposób z łatwością, przyobleczecie się w Chrystusa[5]. Nie będziecie tego czynić rutynowo i czynem odpowiecie na życzenia naszego świętego ojca [Fra Battisty da Crema]. On by chciał - jak sobie przypominacie - abyśmy byli fundamentem i filarami[6] w odnowie chrześcijańskiej żarliwości. Gdybyście wiedzieli, ile tej błogosławionej odnowy było przyobiecanej wielkim świętym, przekonalibyście się, że wszystkie one wypełniły się w synach i córkach naszego świętego ojca [ Fra Battisty da Crema]. Chrystus nigdy nie chciał ich zawieść, to jest niemożliwe. On jest zawsze wierny swym obietnicom. Ojcze kochany, Ty w pocie czoła znosiłeś swoje życie, które było jednym pasmem cierpień i my zbieramy tego owoce. Twój był krzyż - nasz obfity dostatek. Innymi słowy - stale niosąc i karmiąc się krzyżami, wydajemy owoce - Wasze i nasze. O, dzieci i latorośle św. Pawła - rozszerzcie Wasze serca[7], ponieważ serca, które was zasadziły i uprawiają, są większe niż ocean! Nie pomniejszajcie powołania, które zostało Wam dane[8]. Jeśli tego bardzo pragniecie, będziecie dziedzicami i prawdziwymi dziećmi naszego świętego Ojca i wielkich świętych, a Chrystus rozpostrze nad Wami swoje dłonie. Nie kłamię, ani nie ma nikogo wśród nas, kto byłby zdolny do kłamstwa. Troszczcie się, aby mnie ukontentować. Pamiętajcie, że podczas naszej nieobecności jesteście dłużnikami w sprawianiu mi radości. Nie dodam już niczego więcej. Oby sam Chrystus zapisał w Waszych sercach nasze pozdrowienia. Guastalla, 3 listopada 1538 r.     Ojcowie i Przewodnicy Antoni Maria, kapłan, Kapłan Pawła Apostoła i Anielanka P[aola] A[ntonia Negri].     __________________________ [1] Por. Mt 6, 23. [2] Por. 1 Kor 4,14. [3] Por. 2 Kor 3,2-3. [4] Por. 1 Kor 13,11. [5] Por. Rz 13,14. [6] Por. 1 Tm 3,15; Ef 3,17; 4,23. [7] Por. 2 Kor 6,11-13; 7,2-4. [8] Por. Ef 4,1.

List Wielebnego Ojca Antoniego Marii Zaccarii do jego duchowej przywódczyni – Matki Przełożonej Sióstr Anielanek, Paoli Antonii [Negri] o inicjatywie Barnaby.Mojej jedynej i kochanej Matce i mojej posłusznej Córce w Chrystusie przesyłam pozdrowienia.Jutro uczcimy wspomnienie św. Barnaby – cnotliwego towarzysza naszego wspólnego patrona – Pawła. Nie mogę się powstrzymać, by nie wykorzystać przy tej okazji sposobu postępowania Barnaby wobec wielkiego Pawła, który chciał być żywym przykładem cierpiącego Chrystusa, zarówno w rzeczywistości, jak i w ocenie innych.Musisz oczywiście wiedzieć, że św. Paweł zaraz po swoim nawróceniu, po raz pierwszy udał się do Jerozolimy. Na każdy możliwy sposób próbował dołączyć do innych chrześcijan, poznać ich i być uznanym przez nich jako chrześcijanin, jednak oni byli lękliwi i podejrzliwi, i sądzili, że jest jeszcze tym samym prześladowcą, i nie mieli odwagi dotrzymywać mu towarzystwa.To Barnaba, prowadząc za rękę Pawła, przedstawił go Apostołom i powiedział im: „To jest ten, który był” etc, „a następnie Chrystus ukazał mu się”etc.[i], „i on uczynił to i tamto” etc. W tym czasie Paweł utrzymywał w sekrecie własne zasługi, własną z siebie satysfakcję, nie chlubił się kierowanymi pod jego adresem pochwałami. W ten sposób, osobiście przedstawiając Pawła, Barnaba uczynił go znanym wszystkim i ukazał jako tego, który jest filarem Kościoła, i jako tego, który osiągnął prawie prymat w misji apostolskiej.W ten sposób, droga Matko, jeśli uznasz to za właściwe, chciałbym pokazać Ci, z jaką wolnością zachowywali się wielcy święci. Tak chciałbym sprawić, byś dostrzegła, że to, co przez ich wzniosłą doskonałość jest doświadczeniem i pewnym znakiem wypełnionej świętości, może być i naszym udziałem; natomiast okazja możliwego upadku lub pewnego znaku nie wyeliminowania naszych pierwotnie zakorzenionych złych nawyków [może zdarzyć się i nam], tak jak to zostało ukazane w historii opowiedzianej przez św. Jana Klimaka na temat pewnego świętego, który czuł się tak dalece pewny, że jest wolny od obżarstwa, że próbował kusić diabła gronem winogron, by sprawdzić, czy ten ostatni będzie go kusić w ten sam sposób[ii]. Innym przykładem jest ten, kto chce być całkowicie pewnym, do jakich granic można poskromić namiętność własną lub innych. Człowiek taki wzbudza namiętność słowami, gestami i upodobaniami, a następnie wszystko bardzo uważnie obserwuje i oczekuje na rezultaty, a na ich podstawie diagnozuje własny stan wewnętrzny i stan wewnętrzny innych.Nie będę tu wspominał o pewnych sprawach, które tylko Ty możesz zrozumieć, napomknę o tych, które nasze Anielanki powinny pojąć, te inne sprawy pozostawiam pod Twoją duchową rozwagę. Barnaba mówi: „Oto Szaweł” – to jest prawdziwe oblicze naszego starego człowieka – zwierciadło naszych pierwotnych złych skłonności i namiętności.Spójrz, wytłumaczę Ci, czy byłby świętym ten, kto prowadzi rozmowy na ten lub ów temat: ona szczebiocze bezustannie jak skowronek lub małpa, rzadko widziana jest na modlitwie, zawsze zajęta zewnętrznymi sprawami, lubi dużo spać, a nawet leżeć leniwie w łóżku. Czy nie jest to twarz Szawła – obraz naszego grzesznego starego człowieka?To jeszcze nie wszystko. Ona chce być obsługiwana, jej cela jest komfortowo wyposażona, ona sama przemawia zawsze z wymówkami, nigdy nikogo nie pocieszy, lecz pokazuje, że nikogo nie szanuje. Więc jak myślisz, co te zachowania mogą oznaczać, jeżeli nie to, że złe nawyki dawnego człowieka mają w dalszym ciągu władzę nad nią? Ponadto, ona nigdy nie jest zadowolona, zawsze narażona na pokusy, a jej wiedza duchowa jest mglista i wątpliwa. Jednym słowem, daje wyraźne znaki, że jest tą samą osobą, jaką była, nim założyła habit lub co najmniej, jest wciąż tylko niedoskonała bez najmniejszej przemiany. Jej żołądkowi sprawia przyjemność tylko to, co najlepsze. Co więcej, to wskazuje, że jest niesamowitym żarłokiem. Z trudem może opanować wyraz gniewu na swej twarzy, nie umie uklęknąć bez oparcia się na krawędzi krzesła, jest tak wrażliwa, że z łatwością podnosi się jej ciśnienie. Czy to wszystko nie ukazuje tylko jej wielkiej słabości moralnej?Zobacz sama, czyż to nie jest prawdą: ona łatwo się męczy, cierpi na bóle głowy, kiedy ma siedzieć na służbie [w rozmównicy] przy kracie, nie może znieść kłopotów bliźniego – można w niej widzieć wszystko, tylko nie portret osoby dojrzałej.Te i podobne zachowania ukazują Szawła – postać człowieka niedoskonałego. „Ale zamilczcie!” – mówi Barnaba – „nie zapominajmy, że właśnie takiej osobie ukazał się Chrystus” itd. Jeśli popatrzysz głębiej, to odkryjesz, że masz przed sobą świętą w intencjach i czynach. Jeśli zadasz sobie trud, by zrozumieć ją w każdym wymiarze, w jakim przedstawiam to biedne stworzenie – jestem całkowicie pewny – ona zarumieni się i pochyli głowę, by ukryć swe prawdziwe oblicze.Ale zważ, kiedy ona mówi, nie wzrusza Cię i nie pobudza głęboko; kiedy mówi bez sensu, jest całkowicie świadoma Twojej sytuacji i odpowiednio pracuje nad tym; patrz, czy w swoim niepokoju nie osiąga czegoś nowego dla siebie i innych; zważ, że gdy żegna się z Tobą, nigdy nie przeoczy podnoszącego na duchu słowa czy gestu; zważ, że przy jej pozornym roztargnieniu, jest w pełni świadoma każdej Twojej reakcji i inspiruje Cię dobrymi myślami i ekscytującymi sugestiami.Milcz i słuchaj, albowiem mam Ci coś więcej do ukazania. Gdy ona zaniedbuje modlitwę, właśnie wtedy manifestuje swe bogate życie wewnętrzne. Kiedy widzisz ją udręczoną i w bólu, jakby chętną do uczenia się od ludzi prostych, ona tylko ukazuje własne poniżenie i chęć, by wydawać się niewykształconą. Gdy widzisz ją pięknie urządzającą swą celę, ona próbuje być obiektem śmieszności i chce ukryć pocieszenie otrzymane od Jezusa Ukrzyżowanego, jak również nauki udzielone przez św. Pawła. Gdyby ująć to jednym słowem, to ona przynosi: śmierć i życie, jednocześnie zadaje rany i leczy je.Wystarczy! Ktokolwiek chciałby zbadać dokładnie jej czyny – doprawdy, rozpozna w niej portret Szawła, ale Barnaba zapewnia nas, że nie jest taką, jaką wydaje się być teraz i jaką wydawała się być w przeszłości.Moja droga Matko, mógłbym tak mówić jeszcze dużo, ale nie chciałbym wzbudzać złych uczuć przeciwko samemu sobie. Sama możesz dopowiedzieć sobie resztę.Jedno, co chciałbym dodać, to powiedz swoim Anielankom, by nie nadużywały w taki sposób wolności. Chcę je zapewnić, że mogłyby osiągnąć rezultaty zupełnie przeciwne do rezultatów osiągniętych przez tę osobę i zamiast kroczyć wielkimi krokami ku doskonałości – mogłyby upaść na samo dno piekła całkowitej niedoskonałości.A więc, bez zbędnych słów i bez rozgłosu, celowym jest uczynić coś dla nich. Działanie, mówienie i myślenie – bez kontroli wewnętrznej i zewnętrznej – staje się dla nich niekorzystne. Błędem byłoby wyparcie się ich, gdy będą podążały za własnymi zachciankami – to mogłoby ich śmiertelnie zatruć, zwłaszcza, że ich pragnienia są światowe. Gdyby zajmowały ważne stanowiska – stałyby się zarozumiałe, gdyby były wykształcone – stałyby się pyszne, gdyby ich duch był rozproszony – stałyby się opieszałe, gdyby z niechęcią rezygnowały z własnej woli, nawet w dobrych intencjach – stałyby się nie tylko szorstkie, ale i zniechęcone wobec nauczania Pawła – jego drogi i życia.Zastanów się i zobacz, jaką wielką a szkodę czyni im chęć szukania własnych wygód, upatrywanie zbytnich przyjemności – jeżeli właśnie nie wino i tym podobne potrawy – to przynajmniej trochę roztropności duchowej w poskromieniu własnych przyjemności i w ograniczeniu dogadzania sobie. Jeśli nie są one zamknięte na to, co powiedziałem, to niech dostrzegą, jak wielką szkodę duchową mogą ponieść.Na zakończenie dodam, że ten Paweł głosił im Chrystusa Ukrzyżowanego w każdym aspekcie: Ukrzyżowanego nie tylko w swoim ciele, ale również w nich. Błagaj je, by dogłębnie przemyślały to jedno słowo. Gdyby jednak nie do końca pojęły to, o czym mówię, to poproś moją nauczycielkę Paolę[iii], aby im to wyjaśniła, gdyż – jestem pewien, że ten język tak zapalony i ostry – da im to, co chciałbym im powiedzieć.To wszystko, droga Matko.[Guastalla], 10 czerwca, 1539r.Twój Ojciec i Syn, Antoni Maria, kapłan.

Do mego serdecznego Syna Pana Battisty [Soresiny]Drogi Synu w Chrystusie, przyjmij moje pozdrowienia.Otrzymałem Twój list i nie mogę zaniedbać, aby nie odpowiedzieć Ci co najmniej pozdrowieniami i paroma słowami.Było moim pragnieniem widzieć, jak stale wzrastasz w doskonaleniu się. Dlatego też było dla mnie jakby pchnięciem sztyletem w serce, kiedy przypadkowo dowiedziałem się, że choć nieświadomie lub po prostu bez złego zamiaru i nie złośliwie – nie zrealizowałeś w pełni moich oczekiwań tak, jak tego pragnąłem.Mój ból był znacznie większy, ponieważ Twoje niedociągnięcia powodowały smutek innych i raniły mnie bardziej niż te, które dotyczyły mnie osobiście. Ja natomiast czerpię większą satysfakcję z Twoich cnotliwych czynów względem innych, niż raczej z tych, które odnosiłyby się do mnie. Postępując w ten sposób będziesz widziany jako ten, który posiada większą cnotę kierując się szlachetnym posłuszeństwem, zachowując identyczny zapał w stosunku do przełożonych tak podczas ich obecności jak i podczas ich nieobecności, co więcej, zachowując się wobec innych dokładnie tak, jakbyś zachowywał się wobec Twoich przełożonych.Wielką radością dla św. Pawła było stwierdzić, iż Koryntianie odkryli, że on świadczył prawdziwie o nich przez Tymoteusza i Tytusa[i]. Podobnie, jeśli inni odkryją w Tobie prostolinijnego, gorliwego człowieka, całkowicie oddanego apostołowaniu w pozyskaniu innych dla Chrystusa, nie przestraszonego głosem namiętności lub pokus, ale raczej prowadzącego cnotliwe i zrównoważone życie tak w tumulcie [życia] jak i w chwilach pogodnych i przyjaznych – jeśli zobaczą w Tobie przychylny portret, jaki Ci nakreśliłem, wówczas możesz być pewien, że staniesz się przyczyną mojej doskonałej radości. Jeśli zaś postąpisz inaczej, zadasz mi śmiertelny ból.Chcę Ci coś powiedzieć, drogi Panie Battista. Doszły mnie niepokojące wiadomości, że w stosunku do Ojca Przełożonego nie zachowujesz się z całą prostotą, tak jak to czyniłeś w stosunku do mnie, ale, że jesteś dwulicowy, gdy masz z nim do czynienia. To oczywiście, złamało moje serce i gdybym do końca wierzył tym wiadomościom, to sprawiłyby mi one o wiele większe cierpienie.Niestety! Cóż powinienem myśleć o Tobie, gdybyś tak zachowywał się naprawdę? Kimże mógłbym się szczycić, gdybyś rzeczywiście popełnił taki błąd? Zaprawdę, jesteś jedynym, którego noszę w mym sercu jako źródło wszelkiej radości. Biada mi, jeśli wszystkie moje dzieci tak mało dbają o moje szczęście! Czy nie byłoby lepiej dla mnie, gdybym ich nigdy nie zrodził, niż raczej patrzeć, jak upadają?Co czyniłeś, Ty Dionizosie, Ty Tymoteuszu i Ty Tytusie ze swoim Pawłem? Zawsze mieliście w Waszych sercach miłość i prawdziwą obecność Waszego Ojca [Pawła] i nie mieliście żadnej innej myśli, jak tylko ukontentować Go. Niestety! Biada mi. Nie jest tak wcale w moim przypadku.Jeśliby ktoś inny mnie zwodził w ten sposób. Ale jeżeli byłby to Pan Battista, któremu powierzyłem wszystko najlepsze, co posiadam, gdyby to właśnie on uczynił, byłoby to dla mnie zbyt ciężkie do przyjęcia.Pozwól mi powiedzieć i zapewnić Cię w obliczu Chrystusa, że jeśli chcesz, możesz uczynić mnie szczęśliwym i sprawisz mi radość, gdy będę wiedział, że zachowujesz się szczerze i z prostotą wobec każdego.Jaką masz korzyść, zadając mi cierpienia? Co uzyskasz szkodząc sobie i dręcząc mnie? Co zyskasz spadając z wyżyn, które już osiągnąłeś? Obiecuję Ci, że Jezus Ukrzyżowany wyniesie Cię do takiego stopnia doskonałości, że inni synowie św. Pawła będą patrzeć na Ciebie ze świętą zazdrością. Stanie się tak pod warunkiem, że zawsze – co będzie dla mnie zaszczytem – w każdym człowieku będziesz widział, tak, moją prawdziwą twarz.Jeśli od tego momentu nie spostrzegę w Tobie radykalnej zmiany i jeśli nie pójdziesz w tym kierunku, abyś widząc innych przełożonych, mógł zawsze widzieć mnie (i widząc mnie lub tych, którzy mnie reprezentują, tak we mnie, jak i w innych, będziesz widzieć prawdziwą osobę Jezusa Chrystusa – pasterza Twej duszy) i jeśli nie będziesz usiłował być szczerym, pokornym i cnotliwym w stosunku do mnie i do innych tak, jak wobec Jezusa Chrystusa – nie będę zadowolony z Ciebie i będę błagał Jezusa Ukrzyżowanego, aby mnie zabrał z tego świata, bym nigdy więcej nie doznał podobnej udręki.Jeśli nadal będziesz trwał w błędzie, spowodujesz, że uwierzę, iż byłeś odpowiedzialny za swe dawne błędy. Doprawdy, Twoje przeszłe, obecne i przyszłe zachowania sprawią, że uwierzę, iż Jezus Chrystus chce, abym umarł zostawiając upadłe i mniej niż prawe dzieci.Tak, wystarczy, jestem pewien, że choć popełniałeś błędy, i to złośliwie, nie będziesz zbaczał już nigdy więcej [z drogi Pana], ale staniesz się otwarty i szczery zarówno w stosunku do Pana Giacomo Antonio [Morigii] jak i wszystkich innych. Błagam Cię, całe moje szczęście spoczywa w Tobie.Bądź pokorny wobec wszystkich![ii] Nie ustawaj w pomaganiu innym czynienia postępów i nie izoluj się od innych, jeśli chcesz, bym uwierzył, że Twoja pokora jest rezultatem Twojej miłości i posłuszeństwa wobec mnie, niż raczej wewnętrznego gniewu. Przypomnij mnie mojemu ukochanemu Panu Dionisio [de Sesto], wiernemu Giovanniemu Giacomo [de Caseis], pokornemu Panu Francesco [Crippa], miłującemu cierpienia Giovanniemu Antonio [Berna], mojemu serdecznemu Giovanniemu Antonio i Tommaso [Dati], schorowanemu Panu Camillo [Negri], porywczemu Righetto [Ulderigo Groppelli] i prostemu człowiekowi – Panu Corrado [Bobbia]Przekaż moje pozdrowienia także Panu Fillipo i Panu Janico, Panu Modesto i jego żonie, Panu Bernardo [Omodei] i jego dzieciom, bratankowi Pana Giovanniego Antonio [Berna] i mojemu miłemu Panu Baldassarre [Medici], Panu Giovanniemu Pietra [Besozzi] i wszystkim innym. W moim imieniu poproś moich Czcigodnych Ojca Przełożonego i Ojca Bartolomeo [Ferrari], aby Cię pobłogosławili.Nie mam zamiaru pisać do nich, gdyż sam Chrystus napisze w ich sercach, niczego im nie zalecam, gdyż od tej chwili oni sami są odpowiedzialni za wszystko.Oby mi Chrystus zapewnił zadowolenie w Tobie.Guastalla, 11 czerwca 1539 r.Twój Ojciec w Chrystusie, Antoni Maria, kapłan.

Letter 4 - Confidence in God in the Face of Difficulty Guastalla, January 16, 1534To Giovan Giacomo Piccinini,47 beloved brother in Christ. In the house of the Illustrious LadyCountess of Guastalla.48   At St. Ambrose’s.  In Milan  VERY DEAR BROTHER IN CHRIST, GREETINGS.I am only writing this letter to greet you and to tell you, on behalf of our Father, that neither you nor we need to worry about the present troublesome situations and any future ones, since none of us bears the burden;  he does.It is well known how he was always displeased with those who are negligent and unwilling to help themselves.  Therefore, as far as we are concerned, let us strive not to fall into these very shortcomings, for Jesus Crucified will take care of the matter either by Himself or through our Father’s intercession.  And so, we should not make too much fuss about what is going on because everything is possible with God—an undeniable truth that we almost touch with our own hands.I will say no more.  Soon you will come to know everything by word of mouth, though neither you nor we should be anxious to know the results. It is enough and, I would say, more than enough, that we follow the way of the cross, according to which it is sufficient to know whether it is a virtue or a fault to do something or to omit it.  All we have to do, then, is to eliminate all fruitless curiosity and get to work.  I am sure you have no idle curiosity, and that’s good.  What I have just said is meant to make you somewhat aware of how we all feel about it.And here I stop, except to remind you that the letters I write to you are strictly personal; keep them a secret and never show them to anyone at all.  Should Mr. Gerolamo, the doctor,55 happen to give you a letter, insert it in yours and send them to me; but be careful to give them to trusty carriers, making sure that they deliver them; otherwise, keep them until you find a trusty one.Remember me as well as everybody here to Madonna [Torelli],56 to Angela [Negri]57 and Porzia [Negri]58 and their sister,59 to Caterina [Candiani]60 and to the other women of our group, and to Mr. Giacomo Antonio [Morigia]61 and Francesco Crippa.62From Guastalla, January 16, 1534.Your brother in Christ, Anthony M. Zaccaria, PriestREFLECTIONS We are never alone in our difficulties. God is with us; he never abandons us. The saints too intercede for us and protect us.We strive to do our duty diligently, for God does not help the negligent, the lazy and the idle.When we try our best, the Lord will provide for the rest; for the Lord is a great provider and he continually sustains us.Following the example of Christ, our Savior, we must accept our crosses willingly. QUESTIONSDo I sometimes feel that God pays no attention to me and he does not listen and cares about me?Don’t I see it as a failure in my duty when I say, “It makes no difference since God abandons no one;” thus, I expect God to do also that which is my duty?Do I truly believe that God who looks after the lilies of the field will not certainly neglect me who have been redeemed by Christ’s blood?Am I willing to accept my daily crosses, following the example of Christ who carried his cross to Calvary?  FOOTNOTES  47. See Introduction of this letter.48. See n. 12.49. For Anthony Mary’s numerous expressions of reverence and affection for Fra Battista da Crema seeLetters I (Introduction), IV, V, VII, and X.50. See Orazio Premoli, Fra Battista da Crema secondo documenti inediti (Rome: Desclée, 1910) 34–35.  Carafa’s blind hostility toward Fra Battista da Crema climaxed with the inclusion of all his writings in theIndex of Forbidden Books which was first issued by Carafa himself as Pope Paul IV in 1559.  They were removed in 1900 three years after Anthony Mary’s canonization.  In 1552 the Holy Office had already censured Fra Battista’s doctrine as “partly scandalous, partly heretical, partly suspect in matters of faith, and hence to be shunned by all Christians” (Atti della Visita Canonica di Mons. Marini, 1552, General Archives, Rome).  These developments were all the more surprising in the light of the most favorable approval by Church authorities, which Fra Battista enjoyed during his lifetime.  See Vittorio Michelini, I Barnabiti (Milan: NED, 1983) 47–51.  See Letter IX, Introduction.  51. This happened once before, in 1531.  At that time Fra Battista’s Superiors were enjoined by Church authorities in Milan to cease interfering with him and Countess Torelli.52. See Premoli, Fra Battista 42 and Giuseppe M. Cagni, “Spunti e documenti per una biografia critica di Sant’Antonio Maria Zaccaria,” Barnabiti Studi 14 (1997) 427.53. Cronica milanese dal 1500 al 1544 (Milan: Archivio Storico Italiano, 1851), 3. 522.54. Without a doubt the context identifies them as the men and women respectively headed by Anthony Mary and Countess Torelli.55. A teacher and physician in Milan.56. See n. 12. Madonna was a term of address in Italian formerly equivalent of Madame and now ofSignora. 57. An Angelic Sister, sister of Paola Antonia (n. 59) and of Porzia (n. 58).  Second Prioress (1539) of the St. Paul monastery in Milan.  Died in 1550.58. A widow, and sister of Angelic Paola Antonia, and of Fr. Camillo, Barnabite. She headed the group of young women brought together by Countess Torelli.  A member of the mission band in Vicenza (September 1537) where she became Vicar of the monastery of the Converted.  Later she was appointed Supervisor of the Converted of the Crucifix in Milan, located by the church of the Crucifix, where her sister Paola Antonia was buried.  See Letter VI, Introduction.59. Virginia Negri (1505–1555), the future Angelic Paola Antonia.  The youngest of the first group who received the habit from Anthony Mary (see Letter V, Introduction), and exceptionally esteemed by Anthony Mary and the first generation of Barnabites and Angelics as partly evidenced by her cosigning of Anthony Mary’s Letters VI, VII, and VIII and signing of Anthony Mary’s Letter XII (see Letter XII, Introduction).  See also Letters V, and IX.60. An Angelic Sister.  She, together with 28 other Sisters, is mentioned in a “donation” by Countess Torelli (1539).61. See Letter II, Introduction. 62Francesco Crippa (1502–1542): one of Anthony Mary’s first eight companions (see n. 25).  Never ordained a priest.  See also Letter X. 

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

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

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

Letter 6 - Spiritual Progress and Christian Service Cremona, October 8, 1538To the Reverend Father and brother in Christ, Mr. Bartolomeo Ferrari.82 To the Reformed.  In VicenzaMY DEAR BROTHER IN CHRIST, Why do you entertain any doubt?  Haven’t you experienced in this undertaking that you never lacked the necessary means to help those in need?  Nothing is more certain and reliable than experience. Those who love you do not possess the wealth either of a Paul or of a Magdalene; they do, however, trust in the One who enriched them both.  Thus, as a result of both your faith and theirs, God will provide for any person under your care.You can be sure that, before you speak and in the very moment of speaking, Jesus Crucified will anticipate and accompany, not only every word of yours, but your every holy intention.  St. Paul said that he would push forward but stay within the limits of the work that Christ had set for him.92  As for you, Jesus Crucified has also set a limit when he promised that you would get enough strength to pierce to their marrow the hearts of people.93  Don’t you see that He Himself has opened the doors for you with His own hands?  Who, then, will hinder you from entering those hearts and from changing them so completely as to renew them and beautify them with holy virtues?  Nobody, of course—neither the devil nor any other creature.94 And don’t let any weakening that you may experience in your preaching and in your pastoral work stop you; for just as through constant school exercises, ignorance is dispelled and iron is kept shiny the more it is used, so it is with Christian asceticism.  At the beginning, Paul was not what he became afterward.  So it is with everybody else.  You can be assured then that on the foundation of Paul, you are going to build not structures made of hay or wood but of gold and precious stones;95 and the heavens with their treasures will be opened to you and to the souls entrusted to you.96Sweet hearts of my heart, I embrace you, as I am certain you will grow perfect according to your interior dispositions.  Oh!  Were you only here with me, nothing in the world could prevent me from embracing and covering you with endless signs of affection.  But You, dear Jesus, embrace them on my behalf.Dear saintly son, the project in which you are now engaged is also my responsibility, as you probably have noticed.  I could not help but be with you, for nowhere else is my heart than with yours.  Therefore, may the ample freedom, which I have always given you, be for you a sure guarantee that your undertakings will conclude happily with profit to all.Good Mother Prioress, don’t waste your time in personal trifles.  Even if you might consider yourself a devil, worthy of being submerged not only in muddy water but also in a cesspool, and you were utterly convinced of it, don’t worry about it.  Instead, give yourself totally to serving those people who have already been entrusted to your care, and who will continue to be entrusted to you by Jesus Crucified in the future.Oh, you who are the very mirror of my life, remember that you are generous and that Jesus Crucified has always been abundantly generous with you; how then can they who love you as they love themselves fail to be at your side to help you?And you, Franceschina,97 if you acknowledge that you have derived benefit from evil—not, of course, through your own efforts but through the efforts of those who strive to give you life in Christ—be convinced that you owe them, in sheer gratitude, what you are already giving them: I mean your diligence in pleasing them by undertaking the works which they have entrusted to you.  Do make progress, and help the others make progress as well.And all of you do the same.I do not recommend our Sylvestrines to you because they are indeed very much recommended as they are already yours.  Please, tell them on my behalf, when and how you think it convenient, generally and in particular, whatever you wish.As to those who are outside our community, if you think it fit to write something to them on my behalf, it is up to you, for you know better than I do what is to be said to them.  Besides, overburdened as I am with other cares, I am quite limited; so much so that I am unable to respond to the needs of those to whom I am bound to attend and for whom indeed I feel obligated.Now I would like to write to my sweet Paolina,98 but I do not find the time.  Likewise, it would be a pleasure to write to my faithful Donna Lucrezia,99 but I can’t.  Please, tell her that I would like her to be like me by trying not only to progress in her own life—a small achievement after all—but also to help the others on the same road.Again, tell my Doyenne100 that I think of her and her sister as well.  Tell my sweet Donna Faustina101 that I do not forget her—how could I?—and that she can count on my promise.Finally, you can assure them all that I am theirs, and that Jesus Crucified makes me love them very much indeed, because they are generous.To our amiable Fra Bono102 and Master Castellino,103 priest, lots of greetings in Christ; kiss them for me.  To them too, I would have liked to write, but as I really can’t, present them with my apology.  Particularly let our worthy Father Abbot104 be assured that he is among brothers, and that it is a temptation from the evil one to have him withdraw from them.  The devil is afraid lest what he dislikes should come true, and, in fact, he knows by experience that our friend’s simplicity has always borne fruit, and that every time he has cast the net, he has always caught large and good fish.As for my saintly priest Castellino, I wish to see him, and I would like him not to deprive me of his presence, for I am about to begin negotiations for St. Barnabas,105 and I do not want him to miss the inaugural benediction.  I would never do this without his presence.  Besides, I want you to send him as your delegate to the conclusion of the transaction.  I know that you will miss his presence, but, as I am aware of your being always ready to satisfy the wishes of others before your own, I beg you to endure his absence and to send him to me.  Be so kind as to remember me to him and entreat him to come soon, so that we may be together for this enterprise.Remember me to our beloved ones: Mr. Lodovico,106 Mr. Antonio,107 my faithful Franceschi’s,108 my host Mr. Andrea,109 and all the others.  A kiss to all from me.Greetings also to Count Brunoro,110 Giulio,111 the barber and his wife, the Reverend Fathers Alessandro, Luigi, and Antonio.112  I would like everyone to know the self-sacrificing devotion of our Fra Bono113 because then the Forty Hours Devotion and the other apostolic works would indeed make progress.  Suggest to Madonna Maddalena114 that she get acquainted with him.  Remember me to her.  If you dismiss Donna Giovanna,115 let me know.  As for Gerolamo,116 I really do not know what to say; it is not my concern.My dearly beloved one, if I have left out anyone or anything, since I am quite tired, you take care of it.  May Christ bless you one by one in the depth of your hearts, and give you His own Spirit.From Cremona, October 8, 1538.If Madonna117 has not yet taken care of your brother,118 have no misgiving because today or tomorrow I will be going to Guastalla, and I will take care of the matter, along with Paola Antonia119 who has already written to her about it.May Christ make you holy.Yours in Christ, Father Anthony Mary, Priest and Mother A[ngelic] P[aola] A[ntonia Negri]120If you like the letters which I had Mr. Camillo [Negri]121 write, give them to the addressees.REFLECTIONSChrist crucified provides for all the needs of his disciples, even before they ask, anticipating their intentions.Christ crucified invigorates our feeble energies so that we can reach out to the hearts of those who are entrusted to us. Therefore, we should not let our inadequacies discourage us.Not even unreasonable scruples should stop us from doing good to our neighbor.We must be grateful to those who help us in our weakness with hard work and sacrifice.QUESTIONSHave I so much familiarity with Jesus that I can talk to him as if he were visibly present, fully confident that he listens to me and will take care of me at the proper time?Have I ever tried with confidence to entrust others to God, certain that he will do more than I, a poor fellow, can do?Do I know that perfectionism, an exaggerated analysis of my behavior, and consequently rejection of my human and spiritual giftedness can hinder me from doing the good that I can do?Do I already get into the habit of thanking those who help me in my difficulties?FOOTNOTES  82. See Letter II, Introduction.83. See Letter V, Introduction.84. See Giuseppe M. Cagni, “In missione col S. Fondatore.” Quaderni di Vita Barnabitica 8 (1989) 122–123. 85See n. 103.86. See n. 16.87. See Letter V, Introduction.88 See n. 63.89. See Cagni “In missione col. S. Fondatore,” 124.90. See Battista Soresina, Appendix I. P. Anacleto Secco, De Clericorum Regularium S. Pauli Congregatione et Parentibus Synopsis (Milan: Francesco Vigono, 1862).  “In missione col. S. Fondatore,” 126.91. See Cagni “In missione col. S. Fondatore,” 12792. 2 Cor 10:13.93. Heb 4:12.94. Rom 8:39.95. 1 Cor 3:12.96. Acts 7:55.97. Franceschina Conforti Adriani.  See Introduction of this letter.98. Paolina Muzzani: a Sylvestrine in Vicenza.99. Lucrezia Angariani: a Sylvestrine in Vicenza.100. Probably Felicita Muzzani, sister of Paolina, or of Fosca, all Sylvestrines in Vicenza.101. From Cologne, Germany.  A Sylvestrine in Vicenza.102. See n. 16103. Lorenzo (Paolo) Davidico, called Castellino (1523–1574), talented but quixotic character, who was a member of the mission band in Vicenza and Verona (1536–1545), and was dismissed from the Congregation in 1547 by Fr. Besozzi (see n. 181) because he finally proved to be unsuitable for community life.  However, he remained in excellent relationship with the Barnabites.  He had a degree in Civil and Canon Law, and published many ascetical works.104. See n. 16.105. The acquisition and furnishing of the historical mother house of the Barnabites (1545), a house and the church of St. Barnabas.  Originally called Sons of St. Paul by their Founder, they became known as Barnabites after they moved to St. Barnabas. This popular name, Barnabites,  later acquired official status in addition to the name of Clerics Regular of St. Paul, an appellation first used in the Bull of Julius III (August 11, 1550) which, among other things, authorized the solemn profession of vows (see Premoli, Storia 500).106. A member of the Third Family, the Laity of St. Paul, from Vicenza.107. A member of the Third Family, from Vicenza.108.  A member of the Third Family, from Vicenza.109. Possibly fromVerona.  He lodged Anthony Mary and his missionaries in Vicenza.110. Brunoro Da Porto, a member of a noble and influential family of Vicenza, and a military leader at the service of the republic of Venice. 111. Giulio Da Porto, Brunoro’s brother.112. Priests from Vicenza.113. See n. 16.114. Maddalena Valmarana (d. 1569).  See Introduction of this letter.115. A Sylvestrine.116. Unidentified.117. Countess Ludovica Paola Torelli.  See n . 12.118. Basilio Ferrari (1493–1574) Bartolomeo’s brother, who resided in Rome since 1521, as papal secretary of Clement VII and Paul III.  As such he was able to secure the approval of the Barnabites (see n. 25)  and the Angelics (see Letter V, Introduction). In the church of St. Barnabas in Milan, he commissioned the chapel of Sts. Bartholomew and Francis.  Basilio’s name is the eighth on a list of forty-five early benefactors, or rather de facto affiliates, of the Barnabite Congregation.  In the words of Fr. Geralamo Marta, fourth Superior General (1551–1554, 1556–1558, 1559–1566), Basilio’s soul was “through Divine Providence glued, as it were, to our souls as Jonathan’s soul to David’s.”119. See n. 59.120. See n. 59.121. Camillo Negri (1509–1544): brother of Angela, Porzia, and Virginia (Paola Antonia) Negri.  One of Anthony Mary’s first eight companions (see n. 25).  See also Letter 10.