Saint Francisco-Antonio Fasani, O.F.M.
Teacher
(1681 – 1742 Italy)
On March 25, 1858, around four o'clock in the
morning, Bernadette Soubirous left the «dungeon,» the hovel where her family
lived, to go to the grotto at Massabielle, where, since February 11th, a
mysterious Lady had been appearing to her. The fourteen-year-old slipped
through sleeping Lourdes, accompanied by several people let in on the secret by
her aunt. Scarcely had she recited a decade of the Rosary before the grotto
than the Lady revealed Herself to the girl. Smiling, the Lady motioned for her
to draw nearer. Bernadette then found herself very close to the Visitor, to
Whom she passed along, in her Bigorran dialect, her parish priest's insistent
request: «Madame, would you be so kind as to tell me who You are?» The
Apparition smiled and did not reply. A second time, the child repeated her
question. The third time, the Lady, who was holding Her hands open, clasped Her
hands in front of Her chest, and said, «Que soy era Immaculada Councepciou...
(which means: I am the Immaculate Conception). I wish for a chapel to be built
here...» Then, still smiling, She disappeared.
On the way home, Bernadette, for
fear of forgetting them, kept repeating these words which to her were
incomprehensible: «Que soy era Immaculada Councepciou.» She hurried to the
parish priest's house and declared to him, without even saying hello: «Que soy
era Immaculada Councepciou.»—«What did you say, you arrogant little
girl...?»—«The Lady said these words to me...»—«Your Lady cannot have this
name! You're wrong! Do you know what 'the Immaculate Conception' means?»—«I
don't know; that's why I repeated these words the whole time until I got here,
so I wouldn't forget them.»
How would she know what «the
Immaculate Conception» means, a girl who did not yet know how to read and who
had just been enrolled in Catechism? But the priest knew well—less than four
years earlier, Pope Pius IX had proclaimed the Blessed Virgin immaculate in Her
Conception. In the Bull Ineffabilis of December 8, 1854, he had said,
«We define that the doctrine which holds that the Most Blessed Virgin Mary, in
the first instance of her conception, by a singular grace and privilege granted
by Almighty God, in view of the merits of Jesus Christ, the Savior of the human
race, was preserved free from all stain of original sin, is a doctrine revealed
by God and therefore to be believed firmly and constantly by all the faithful.»
More than eighteen centuries after Jesus Christ, by this solemn act, the Pope
had defined a new dogma. Some people asked, «How is this possible? Does the
Church have such power? Was not Divine Revelation completed with Jesus Christ?»
Actually, the Letter to the
Hebrews says: In many and various ways God spoke of old to our fathers by
the prophets; but in these last days, He has spoken to us through His Son
(Heb. 1:1-2). Saint John of the Cross commented on this passage in these words:
«From the time that He gave us His Son, Who is His Word, God has had no other
word to give us. He has told us everything at once and at one time in this Word
alone... for what He said in pieces to the prophets, He said completely in His
Son, by giving us this whole which is His Son.» The Second Vatican Council
likewise recalled, «The Christian economy, therefore, since it is the new and
definitive Covenant, will never pass away; and no new public revelation is to
be expected before the glorious manifestation of our Lord Jesus Christ» (Dei
Verbum, no. 4).
To grow in
understanding of the faith
«Yet,» teaches The Catechism
of the Catholic Church, «even if Revelation is already complete, it has not
been made completely explicit; it remains for Christian faith gradually to
grasp its full significance over the course of the centuries» (CCC, no.
66). Revelation has been entrusted by God to the Church so that She might
transmit and interpret it. «The task of giving an authentic interpretation of
the Word of God, whether in its written form or in the form of Tradition, has
been entrusted to the living, teaching office of the Church alone. Its
authority in this matter is exercised in the name of Jesus Christ... The
Church's Magisterium exercises the authority it holds from Christ to the
fullest extent when it defines dogmas, that is, when it proposes truths
contained in Divine Revelation... in a form obliging the Christian people to an
irrevocable adherence of faith... Thanks to the assistance of the Holy Spirit,
the understanding of both the realities and the words of the heritage of faith
is able to grow in the life of the Church» (CCC, nos. 85, 88, 94). This
is achieved particularly in the defining of the dogma of the Immaculate
Conception.
In Holy Scripture, this dogma is
based on the Angel Gabriel's greeting to the Blessed Virgin Mary: Hail, full
of grace (Lk. 1:27). This fullness of grace is only truly complete if it
extends, in time, to the first moment of the Blessed Virgin's life, that of Her
Conception. Yet this passage from the Gospel, although giving valuable
information, is not enough, in and of itself, to prove the truth of the
Immaculate Conception of the Most Blessed Virgin. So that the light contained
in it might be fully understood, we must turn to the testimony of Tradition. In
fact, «it is not from Sacred Scripture alone that the Church draws her certainty
about everything which has been revealed. Therefore both Sacred Tradition and
Sacred Scripture are to be accepted and venerated with the same sense of
loyalty and reverence» (Second Vatican Council, Dei Verbum, no. 9).
Belief in Mary's Immaculate
Conception dates back to the first centuries of Church history. The Fathers of
the Church who spoke of it were unanimous in their recognition of the Mother of
Jesus Christ as the all-beautiful and unblemished Spouse referred to in Canticle
of canticles (4:7). Saint Ephrem († 373) wrote that the Mother of God is
«full of grace..., utterly pure, utterly immaculate, utterly without sin...,
completely unfamiliar with all stain and all blemish of sin» (Oratio ad
Deiparam). The liturgical feast of the Conception of Mary (December 8), has
existed since at least the seventh century in the Greek Church. It is true that
great theologians of the Middle Ages formulated objections to belief in the
Immaculate Conception, which seemed to them to undermine the universality of Christ's
Redemption. Blessed Duns Scotus (1266-1308) and, after him, the theologians of
the Franciscan school answered that Mary remained intact of all stain of
original sin, in anticipation of the future merits of Jesus Christ, Savior of
the human race. Thus the Blessed Virgin was indeed redeemed by the Blood of
Jesus Christ, but in a very sublime manner, that of preservation from sin.
Saint Maximilian Kolbe, who died
a martyr of charity in Auschwitz in 1941, figures among the Franciscans who
spoke best about the Immaculate Conception. Saint Francis Anthony Fasani,
canonized by Pope John Paul II on April 13, 1986, is less known. Long before
the proclamation of the dogma, this monk had the distinction of making the
Immaculata known and loved.
The «sinner of the
Immaculata»
Antonio Giovanni Fasani was born
in Lucera, in the Puglia region in southeast Italy, on August 6, 1681. His
parents were of humble station—his father earned his living as a day laborer.
The Fasani family, poor in material goods, was rich in faith. Every evening,
the Rosary was recited before an image of Mary Immaculate. From his mother,
Anthony obtained the roots of his profound devotion to the Blessed Virgin. In
1695, at the age of fourteen, the young man entered the Conventual Franciscans.
The following year, he pronounced his vows under the name of Brother Francis
Anthony, at the monastery of Monte Sant'Angelo. The young friar had a lively
and ardent nature, tempered by humble restraint. He became a friar in order to
become perfect.
From 1696 to 1709, Brother
Francis Anthony pursued studies in theology, which he completed in Assisi with
the reception of a master's degree, which earned him the name «il Padre
Maestro.» His affection and veneration for the Immaculata continued to grow
and, in his humility, he even defined himself as «the sinner of the
Immaculata,» that is, a poor sinner redeemed by the intercession of Mary
Immaculate.
In Lent of 1707, Father Fasani
was unexpectedly sent to preach in Palazzo, not far from Assisi. His youth, the
soundness of his theological knowledge, the warmth of his voice, the ascetic
look in his face which showed a deep interior life, as well as the conviction
which propelled him, produced enthusiasm and moral improvement in the people. A
witness reported, «He preached with a palpable fervor, such that he imprinted
on the souls of his listeners the truths which he announced... He spoke of the
Holy Mother of God with such rapturous devotion, such tenderness and such a
loving expression on his face, that it seemed that he had had a conversation
with Her face-to-face.»
The gravest evil
Upon his return to Lucera, where
he would remain for the rest of his life, he preached there, as well as in the
entire region of Puglia. His preaching, based on the Word of God, left no room
for the rhetorical ornamentation which was all the fashion in his day. Father
Fasani showed indescribable horror and displeasure when he saw God offended or
when people told him about sinful actions. This horror of sin, shared by all
the Saints, is by no means exaggerated. Saint Ignatius of Loyola, in his Spiritual
Exercises,—recommended time and again by the Church—invites the retreatant
to ask the Blessed Virgin for the grace to know one's sins with an intimate
knowledge and to feel horrified by them (no. 63). The Catechism of the
Catholic Church teaches, «To the eyes of faith no evil is graver than sin
and nothing has worse consequences for sinners themselves, for the Church, and
for the whole world» (no. 1488). Indeed, for the sinner, the consequence of
mortal sin (sin of a serious nature, which is committed with full knowledge and
full consent) is the loss of sanctifying grace, and, if he dies in this state,
the deprivation of eternal life. Saint Paul warns the Corinthians against it: Do
you not know that the unjust will not inherit the kingdom of God? Do not be
deceived; neither fornicators, nor idolaters, nor adulterers, nor homosexuals,
nor thieves, nor the greedy, nor drunkards, nor slanderers, nor robbers will
inherit the kingdom of God (1 Cor. 6:9-10).
And to those who feel entitled to
God's kindness and thus remain in sin and assure themselves of their eternal
destiny, Saint Paul replies, Or do you hold His priceless kindness,
forbearance, and patience in low esteem, unaware that the kindness of God would
lead you to repentance? By your stubbornness and impenitent heart, you are
storing up wrath for yourself for the day of wrath and revelation of the just
judgment of God, Who will repay everyone according to his works: eternal life
to those who seek glory, honor, and immortality through perseverance in good
works, but wrath and fury to those who selfishly disobey the truth and obey
wickedness (Rom. 2:4-8).
In the pulpit, Saint Francis
Anthony spoke passionately against vices and public scandals. From then on he
was showered with reactions of anger and insults. He was called an hysteric and
a boor, but in the end, people came just the same to confess to him. Every day,
he spent many hours in the confessional, receiving all sorts of people with the
greatest patience and a joyful face. His words often inspired the sinner to
repent, and gave the will to mend one's ways. This ministry eventually consumed
the best part of his time. His joy was great when he could bring about the
conversion of persons of dissolute or scandalous morals, or inveterate sinners.
Mary, refuge of
sinners
In his fight against sin, the
saint had recourse to Mary Immaculate. He emphasized that if the Mother of God
was immaculate, it was so as to be the refuge of sinners. Her purity wipes away
our stains and renders us pure; Her brightness drives away our darkness. After
Adam and Eve's sin, God said to the serpent (that is, to the devil): I will
put enmity between you and the woman, between your offspring and hers; She will
crush your head, and you will lie in wait for her heel (Gn. 3: 15
[Vulgate]). The Fathers of the Church saw this prophecy fulfilled in the
Immaculate Virgin, the new Eve, Who in a singular fashion assisted Her Divine
Son, the new Adam, in His fight against evil. To sinners who wished to convert,
Father Fasani ceaselessly repeated that Mary, the enemy of sin, was at the same
time the Mother of mercy and the «door to Heaven» because She encourages us to
pray, to regularly go to the sacraments of Confession and the Eucharist, to
listen to Her Divine Son and to follow Him. Saint Maximilian Kolbe, two
centuries later, would go so far as to say that the Immaculate is the
personification of Divine Mercy. She adds nothing to the mercy of God which
comes to us through the Sacred Heart of Jesus, but, in accordance with His
Father's wishes, Jesus desires that mercy be distributed through Mary's hands.
In the Immaculate Conception,
Saint Francis Anthony saw first of all the positive reality, the sublimity of
grace which from the first moment elevates the person of Mary, perfectly
sanctified in light of Her mission as Mother of God. He brought out, in
contrast to the grandeur of the divine gift, the Virgin's humility as a
creature. Her sublimity came to Her exclusively from God—it was not a conquest
of human nature. Father Fasani also emphasized that after this dazzling
beginning, the life of Our Lady was marked by constant spiritual growth in free
conformity to graces from God.
When going to preach, the saint
generously distributed, especially to children, little pictures of the
Immaculate Virgin, on the reverse side of which were written a pious
recommendation, a short prayer or a noble thought. The spiritual fruits of this
quite simple practice were numerous. The Blessed Virgin even deigned to perform
miraculous cures by the touching of these pictures.
Model for souls of
prayer
Father Francis Anthony's sermons
about Mary always concluded with a piece of practical advice—Christians can and
should imitate Mary, the most perfect model of faithfulness to the Gospel, in
order to attain, in Her company, intimate love for Jesus and to belong entirely
to Him. He liked to contemplate in the Mother of God the model of the soul of
prayer. The life of the Immaculate Virgin was a continuous conversation with
God. Who better than Her, after her Divine Son, can teach us to pray? The saint
pointed out to his confreres: «We study God, we preach God, we discuss God, but
the spirit remains dry, without devotion. Much knowledge, and no prayer.» But
what is prayer? The Catechism of the Catholic Church answers this
question by quoting Saint Teresa of Avila: «'Contemplative prayer in my opinion
is nothing else than a close sharing between friends; it means taking time
frequently to be alone with Him Who we know loves us.' Contemplative prayer
seeks Him Whom my soul loves (Canticle 1:7). It is Jesus, and in
Him, the Father... Contemplative prayer is hearing the word of God. Far from
being passive, such attentiveness is the obedience of faith, the unconditional
acceptance of a servant, and the loving commitment of a child» (CCC,
nos. 2709, 2716).
The choice of time and length of
prayer indicate a determined will which reveals the secrets of the heart. We do
not pray when we have the time—we make time to be with the Lord, very
determined to remain in His presence no matter what the trials and the dryness
of the encounter might be. Prayer can become «contemplation,» that is, the gaze
of faith, fixed on Jesus. «I look at Him and He looks at me,» the peasant of
Ars said to his holy parish priest about prayer before the Tabernacle. The
light of Jesus' gaze illuminates the eyes of our hearts, which it purifies.
This light teaches us to see everything in the light of His truth and
compassion for all mankind. Contemplation also directs its gaze towards the
mysteries of the life of Christ. It teaches us in this way to know the Lord
with an intimate knowledge, in order to love Him more and to follow Him more
closely (cf. Saint Ignatius, Spiritual Exercises, no. 104).
Defender of the
poor
Father Francis Anthony practiced
the virtue of poverty by sleeping on a straw mattress in his cramped cell,
being content with little, and wearing threadbare clothes. The sight of the
destitute distressed him, and in his sermons, he stressed the importance of
charity towards the poor. He collected money and clothing for them. One day, a
half-naked beggar asked him for some clothes with which to cover himself.
Father Francis stripped off most of his clothes and went back to the monastery
wearing only his tunic.
He wisely administered the
«credit bank» which had its headquarters at the monastery, the aim of which was
to protect the poor against the speculation of usurers. Thanks to this
institution, he was able to set up a table open daily to the needy. Every day,
Isabelle, a humble woman of the people, Father Fasani's own mother, could be
seen coming there. In this country bankrupted by wars, where the great
landowners overwhelmed the peasants with enormous land use fees, the Franciscan
reminded the rich of their duty to share the goods of this world and to give a
fair wage to their workers.
Today and yesterday, the practice
of social justice is a grave obligation for all Christians, especially the more
fortunate. «Saint John Chrysostom vigorously recalls this: 'Not to enable the
poor to share in our goods is to steal from them and deprive them of life. The
goods we possess are not ours, but theirs.' 'The demands of justice must be
satisfied first of all; that which is already due in justice is not to be
offered as a gift of charity' (Apostolicam actuositatem, Second Vatican
Council). 'When we attend to the needs of those in want, we give them what is
theirs, not ours. More than performing works of mercy, we are paying a debt of
justice' (Saint Gregory the Great)» (CCC, no. 2446).
This duty of justice is
particularly serious in our time, marked as it is by «the scandal of the
affluent society of today's world, in which the rich grow ever richer, since
wealth produces wealth, and the poor grow ever poorer, since poverty tends to
additional poverty. Not only is this scandal found within individual nations,
but it also has aspects which extend well beyond their borders... Truly there
needs to be a greater spirit of solidarity in the world, as a means of
overcoming the selfishness of individuals and nations» (John Paul II, November
4, 2000).
Humility that works
miracles
Led to defend the virtue of a
fifteen-year-old girl without means, on whom a young male landowner had
designs, Saint Francis Anthony brought her to an orphanage where she would be
raised at no cost. This earned him threats and hatred from the gentleman, who
denounced him to Rome, where he had to go to exonerate himself. Admitted into
the Pope's presence, he said nothing in his own defense. When, however, he
humbly kissed the Pope's feet, the Pontiff, who suffered from gout, was, upon
this contact, instantaneously freed of his illness, and was thus convinced of
the Franciscan's innocence. The Friar's obedience worked miracles as well. One
day when he was preaching from the pulpit, his bishop, entering the church,
asked him in front of the assembled crowd to stop talking. He did so
immediately. Some days later, the bishop's servant came looking for him—the
Prelate, stricken with a violent illness, demanded that Father Francis Anthony
come to his bedside. «It's unnecessary,» the saint replied. «He has already
received his cure from Mary Immaculate.»
On November 29, 1742, at the
beginning of the preparatory novena for the feast of the Immaculate Conception,
Father Francis Anthony Fasani died of exhaustion. On April 16, 1986, at the
Franciscan's canonization, Pope John Paul II pointed out, «A tireless preacher,
Saint Fasani never reduced the demands of the Gospel message in the desire to
please men.» May he, from the heights of Heaven, help us to turn always to Her
who, forever free from all stain, can deliver us from all the evil within us.
«O Mary, conceived without sin, pray for us who have recourse to Thee.»
Dom Antoine Marie osb.
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