SPECIAL EDITION Witness Number 22 November 2007

A journal for the members and friends of the Institute of Charity Blessed 1797-1855 A Brief Life of Blessed Antonio Rosmini

Contents

A Brief Life of Blessed Antonio Rosmini

Introduction 4 Chapter 1 - Early Life & Studies 8 Chapter 2 - Vocation to the Priesthood 12 Chapter 3 - The Principle of “Passivity” 19 Chapter 4 - The founding of the Institute of Charity 22 Chapter 5 - At : the blessing of Pius VIII 29 Chapter 6 - Expansion and Formal Approval of the Institute of Charity 32 Chapter 7 - First Controversy 1840-1843 39 Chapter 8 - The Roman Mission 1848-1849 45 Chapter 9 - Further Persecutions and the Dimittantur 1850-1854 52 Chapter 10 - Rosmini’s holy death at Stresa, 1st July 1855 57

Rosmini Philosophy

Chapter 1 - The “Rosminian Question” 63 Chapter 2 - What are the main issues of philosophy today? 67 Chapter 3 - Is there an objective, universal Truth? 72 Chapter 4 - The Human Person 83 Chapter 5 - Person and Morality 94 Chapter 6 - Education 99

The Spirituality of Blessed Rosmini

Chapter 1 - Holiness (1st Maxim) 108 Chapter 2 - Love for the Church (2nd Maxim) 117 Chapter 3 - The Call to Serve the Church (3rd Maxim) 126 Chapter 4 - Divine Providence (4th Maxim) 140 Chapter 5 - Acknowledge our Nothingness (5th Maxim) 144 Chapter 6 - The Will of God in Daily Life (6th Maxim) 149

All editorial correspondence to: Fr. A. Belsito, Rosmini Centre, 433 Fosse Way, Ratcliffe-on-the-Wreake, Leicester, LE7 4SJ – Tel. 01509 81 3078; e-mail: [email protected] 2 A Brief Life of Blessed Antonio Rosmini

“It is holiness that makes us dear to God”

Rosmini by Zuccoli, 1850 A Brief Life of Blessed Antonio Rosmini

Introduction

Blessed Antonio Rosmini died on (for the offering must not consist 1st July 1855, on the feast day of the in external words only) from the Precious Blood of JESUS. Found on thought that the Father may accept his bedside cabinet was a worn-out the offering of a sacrifi ce that he booklet of personal prayers entitled, himself cannot consummate. If so, “Jesu Christi Passio”, containing he should commend and abandon some devotions to the Precious himself wholly into the hands of this Blood of Jesus given to him by St. most loving Father…” (Const.762) Magdalene of in the distant 1821. He had written on it, as a Few doubt that God accepted the reminder to himself: sincere offering that Fr. Rosmini made of himself to Him daily, for “The Commemorations in honour of love of the Church and of humanity. the most precious Blood of our Lord His “martyrdom” started in earnest, Jesus Christ are to be recited daily, so continued for all his life, and was that our own blood may be offered carried forward by his sons and to the heavenly Father in union with daughters until very recently. Pope that of Jesus”. John Paul II acknowledged the “extraordinary trials” that affl icted In the Constitutions, the foundation Fr. Rosmini, adding, “It was book of the Institute of Charity through such trials that and of the Sisters of Providence, Fr. was made perfect and he became a Rosmini established this devotion as witness of how to love the Church, proper to his sons and daughters: work for the Church, and suffer for the good of the Church” (10 “The offering of our blood in November 1988). union with the Blood of Jesus our Redeemer is an act of piety for The Beatifi cation of Fr. Rosmini which we shall have a special love. is a great event for the Church: it We desire this offering to be made is not only a public expression of frequently. Each one should make the heroic virtues of the Servant the offering with humility, fearful of God that make him a model to and trembling on his own account, imitate and that allow the faithful to but greatly comforted through his publicly venerate him, but it is also hope of union with the Blood of a full acceptance by the Church of Jesus, our God and Lord. He may his spirituality and charism, and a suffer considerable apprehension solemn declaration that the spiritual 4 A Brief Life of Blessed Antonio Rosmini path traced by him is in accordance It was the late Riva who with the and leads to Christ. wrote, when called to be a “peritus” during the sessions of Vatican II, Thus, the beatification of Fr. Rosmini “Many think that Antonio Rosmini is both the closing of an era and has his place among the ranks of the beginning of a new one. The great men. Whether this is true or long, dark days of the “Rosminian not, it is certain that in following Question”1 have been swept away the comments of the various by the light shed by the Documents commissions of the Council one of Vatican II and the subsequent becomes aware of the fundamental statements from the Congregation harmony between the teaching of for the Doctrine of the Faith, Rosmini and the numerous points especially the “Nota” issued on 1st brought to light by the Fathers of July 2001 by the will of John Paul the Council. Sometimes one could II and with the signatures of the see in his teachings the reply to Cardinals Joseph Ratzinger and problems occupying the Fathers in Tarcisio Bertone: their discussion” (Riva, in Charitas 1965-1966) “The reasons for anxiety and doctrinal doubts that prompted Fr. Rosmini himself had anticipated the promulgation of the decree the happy conclusion in the midst “Post Obitum” – [condemning 40 of the storm, when he wrote to propositions taken from works a friend, “This is my most firm published mainly after Fr. Rosmini’s persuasion: the Church will examine death] – are now to be considered all my writings, and not only she will obsolete, since it is clear that what find my doctrines pure and sound, was thought to be motivation for but she will contribute with her doubts and difficulties does not judgment to make them even more belong properly to the authentic useful to the public”; and again, “I position of Rosmini”. will wait trustingly for the day when the Lord will calm the wind and the It has now become obvious to every sea. What beautiful and clear day I unbiased philosopher or can see after the terrible storm”. theologian that Fr. Rosmini’s vast literary production not only does The beatification is also the not contain anything which is not beginning of a new era. Fr. Rosmini in perfect accordance with the is an extra-ordinary man, whose life doctrines of the Church but that was lived fully in the light of truth it actually makes a tremendous and the fire of charity. Pius contribution for a deeper and clearer VII, Pius VIII, Leo XII, Gregory XVI understanding based on strong and had indicated to him personally as solid philosophical and theological the will of God the double mission principles. of restoring Catholic philosophy and theology by writing books in 1 see page 63 5 A Brief Life of Blessed Antonio Rosmini

order to bring people to Christ by The beatification imposes once again means of reason, and to establish the and with greater urgency on the Institute of Charity (and the Sisters members of the Rosminian Family of Providence) in order to increase the responsibility to make known temporal, intellectual, spiritual to the world the holiness of life, charity at the service of the Church the works of charity, teachings on and of humanity. spirituality, theology, and philosophy of their Founder. He is a man of He fulfilled his mission dutifully and extreme relevance today who can with great passion and zeal, until his shed significant light on many of the death. He wrote over 100 books on problems that confront peoples and philosophy and theology covering all cultures. major aspects of particular sciences, epistemology, metaphysics, ethics, John Paul II, only a few years ago, philosophy of right, philosophy of reminded the of their education, politics, anthropology, fundamental mission: “As the psychology, theodicy, supernatural Church prepares to enter the third anthropology, theosophy, and many Christian Millennium, she regards others. Taking his prompt from the evangelisation of culture a his definition of philosophy as the vital part. You Rosminians have “science of ultimate reasons”, his the specific mission to indicate the investigation dealt with the ultimate path of freedom, of wisdom, and of principles that are the source and truth, which is always the path of origin of each dependent science, charity and of the Cross. This is your deducting logically secondary religious and cultural vocation, no principles and applications. less than it was the vocation of your far-seeing Founder”. His system of truth, characterised by “unity” and “totality”2, constitutes This booklet is meant for the general a most formidable system of public as a means of providing some not inferior basic information about the life to the great systems produced and work of Fr. Rosmini. Although by St. Augustine and St. Thomas detailed written material on Fr. Aquinas, both revered by him as Rosmini is abundant and easily his teachers and guides, with the available, many friends of the wider advantage that he had acquired a Rosminian Family, in our Parishes, most profound knowledge of all Colleges, and other works of charity, modern philosophers as well, from often ask for a simpler, brief, but Locke and Hume to Descartes, from accurate presentation of the life and Kant and Fichte to Hegel, drawing teaching of Fr. Rosmini. from them every scrap of truth but criticising ruthlessly their deviations from the truth.

6 2 see page 153 A Brief Life of Blessed Antonio Rosmini

The major events of the life of Fr. Rosmini will be examined with a view of presenting the holiness of the man the Church is giving us as a model worthy of imitation. The second section will endeavour to present in a simple but relevant way some of the main teachings of Fr. Rosmini on Philosophy, Theology, and Spirituality, avoiding as far as possible complicated and abstract language.

It may be appropriate to end this introduction by quoting the prophetic words of Pope Paul VI in 1972:

“Rosmini was a great man, too little known today.today. He was a man of great learning and wisdom… His thinking and spirit ought to be made known and imitated, and perhaps he himself should be invoked as a protector in heaven. WeWe look forward eagerly to the day when that will happen”.

7 A Brief Life of Blessed Antonio Rosmini

Chapter 1 Early Life and Studies³

“God gave me the grace to be born on the Vigil of the feast of the Annunciation”

Rosmini,8 Sketch of a self portrait A Brief Life of Blessed Antonio Rosmini

Antonio Rosmini was born at Rovereto, a small town in His Giuseppe, one Trentino then part of the Austrian year younger, displayed instead Empire, on 24 March 1797. an awkward and difficult The Rosmini Family enjoyed personality; he married at the great wealth and belonged to age of forty, at the insistence of the nobility of the Empire. The Antonio, but left no children. The father, Pier Modesto, was an last son of Pier Modesto, born upright, austere, and conservative three years after Antonio and man, faithful to Austria and with called Felice, died during the first a keen in the affairs of year of his life. his town. The mother, Giovanna dei Conti Formenti, was an Antonio had the good fortune amiable woman, discrete, warm, of living a happy childhood, educated, and with a keen eye for full of innocent fun, open to the administration of the family’s warm and lasting affections. wealth; she looked after her The Rosmini household, which children with wisdom and had included servants and tutors a lasting influence on Antonio. loved and kept for life, was a “You have as mother the most very traditional Catholic family, gifted woman I know”, wrote to where faith and devotions issued him Tommaseo, a famous Italian naturally and powerfully. The writer and a life-long friend since centre of the great mansion was their days at the University of the chapel, used daily for prayers Padua. and meditation; and yet, Pier Modesto was keen that the family Antonio had a sister, Gioseffa should take part fully in Margherita, three years older activities and participate in the than himself, a dear friend and social and cultural life of the companion, sharing with him community of Rovereto, where not only childhood games but, they enjoyed great prestige and more importantly, spiritual and authority. Christian and ideals; she became a Canossian sister and Above the altar of the chapel at died at in 1833, at the home, there stood a beautiful age of 36, consumed by her love Crucifix painted by Antonio’s for God and neighbour. On that uncle Ambrogio, his father’s occasion, Rosmini wrote, “I did bachelor brother who lived with not think it possible for one to the family. Uncle Ambrogio experience such a great sorrow”. was a very learned man, gifted 9 3 see page 153 A Brief Life of Blessed Antonio Rosmini

as a painter and architect, rest of his life, he endeavoured and passionate about culture to finish every book he started, generally. He soon realised always took abundant notes, and the extraordinary natural gifts never wasted a moment of his of Antonio and encouraged time. him from a very early age to cultivate his highly inquisitive He thus became fully acquainted mind and hunger for knowledge, with all the works of the Fathers introducing him to the substantial of the Church, the history of the collection of books in the family Roman Empire, the works of library. Plato (in Latin), and all Italian and Latin Classics. There is By the age of five, with the help no doubt that by the age of 16 of his tutor, he had learnt to read Antonio had laid the foundations and write, practising on the Bible, of an immense erudition, later The Acts of the Martyrs, and The prompting his friend Manzoni, Lives of . the greatest Italian writer of the 19th century and himself Although it was common for a voracious reader, to say in aristocratic families to have their admiration, “There seem to be no children educated at home, Pier book that Rosmini has not read!” Modesto insisted that his son should attend the public schools Since Rovereto had no College in Rovereto, to show his support for Further Education, the nearest for the educational endeavours ones being either in or of the civic authorities. Antonio Verona, Pier Modesto and other completed successfully the ten wealthy parents decided to set years of his formal education, up a private class in Rovereto revealing clear signs of precocious for the further education of their extraordinary talents. children, under the direction of the learned priest Pietro Orsi. During the same period, his immense attraction for Physics, Mathematics, and knowledge found vast scope in Philosophy were the main the rich library at home, where subjects and Antonio fell in love he spent most of his time, reading at once with the new disciplines, and researching, with the help of engaging in profound research Uncle Ambrogio. Faithful to three and lively debates with his tutor resolutions made when he was 11 and friends. He manifested a years old, which he kept for the most intense love for Philosophy 10 A Brief Life of Blessed Antonio Rosmini which he defined to a friend deprived of the light of analytical as “the greatest, first and thinking, and thus they become fundamental study, the starting lost in systems which are indeed point and key to all the others”. highly sophisticated and daring, but also very dangerous for The text used for Philosophy young intelligent people… But, I lessons had been written in Latin am convinced at the same time, by S. Karpe, a follower of Kant, that for strong minds steady in and although it was regarded their faith, the reading of the by the students as “extremely works of Kant, Fichte, Schelling boring” it caused a great desire and Hegel can produce great in Antonio to learn German to benefits, for they truly manage to read the works of Kant, Hegel, lift up the spirit, with the danger Fichte, Schelling, in their original always, however, of leading it to language. Thus, he was able empty pride”. to acquire a most profound knowledge of the German The two years of private philosophers that will help him lessons concluded with a public engage in strong critical debates examination in the Imperial with them until the end of his life. Lyceum in Trento, in August 1816. Rosmini’s results were He wrote in a letter, at a much outstanding, and the comment later date, “The Germans of the examiners was, “He has possess a wealth of philosophical made eminent progress in all investigations, more than any disciplines, and is a youth of other nation, but they get lost great distinction and gifted with in a web of synthetic thinking powerful intellectual ability”.

Rosmini’s room at Rovereto 11 A Brief Life of Blessed Antonio Rosmini

Chapter 2 Vocation to the Priesthood

“There is no true wisdom but in God”

12 RosminI, by Rossetti A Brief Life of Blessed Antonio Rosmini

The first entry in his “Personal opposite the church of St. Mary Diary” – limited to few, of Loreto, testified with great important spiritual events – reads admiration how she would see thus: “every morning the child Rosmini kneel down in prayer on the step “1797, March 24/25 – God outside the church on his way to gave me the grace to be born school”. It was as a child that on the Vigil of the Feast of the he learned from his mother to Annunciation, thus showing make the sign of the cross and His will to give her to me as to recite the Credo as soon as he Mother and Helper as I have was up from the bed, a custom always experienced her to be which he maintained for the rest notwithstanding my ingratitude. of his life. The chapel was at the Moreover, the Good God, qui centre of the life of the Rosmini me dilexit, favoured me household, with morning and by granting to be reborn in the evening prayers, the Rosary, and saving waters of Holy on other devotions. the feast day of the Annunciation of the Angel to the Mary”. A special time of grace was reported by Antonio in the entry The grace of Baptism and on his Diary in 1813: the protection of Mary were highlighted by Antonio as the “This year was for me a year of most important factors of his grace: God opened my eyes over birthday, expressing the centrality many things, and I knew that of the supernatural in his life. there is no true wisdom but in His childhood and adolescence God”. were dominated in a natural and spontaneous manner by God, The Rosminian poet Clemente the most important Member, in a Rebora believed that we can sense, of the Rosmini household. identify three essential moments Rosmini grew up with the of the work of the Holy Spirit on greatness of God before his mind, the soul of the young Rosmini, prompting him to love Him, serve and that the special experience of Him, and praise Him. 1813 is the first of them:

As a child, he impressed everyone “The first exceptional moment for his deep piety and love of of grace – when he was 15 years God. Mrs. Fogolari, who lived old – was the moment of his spiritual enlightening: “… I knew 13 A Brief Life of Blessed Antonio Rosmini

that there is no true wisdom manifest it to him” (C Rebora, but in God”. From this initial Rosmini, p. 186). experience of “real” being came to him his boundless humility, Thus, for Rebora, the discovery his clinging lovingly to truth, by Rosmini and his profound his limitless love for charity meditations and understanding of in harmony with being, his the three modes of being – ideal, abandoning himself completely real, moral – rested on special to the Providence of his Father in perceptions, through grace, Heaven”. of the Father as the Creator, of the Son as the true Light, “The second moment, a and of the Holy Spirit as the consequence of the first, is that source of all morality. The same of his intellectual enlightenment, perceptions, however, although his discovery and persuasion that not perhaps as intense, can be ideal being is the first principle of the object of experience for any all knowledge, the first truth, the “baptised” person raised to a source and principle of certainty. new supernatural and Trinitarian His philosophy has its roots in life by the character, that is, the this initial experience [Rebora is imprint of the Word of God on referring to Rosmini’s discovery our souls. of the “idea of being” and of its wider implications, in 1815, There is no doubt that the when he was 18 years old]. experience of grace of 1813 - “there is no other wisdom but “The third moment, is the in God” – was the immediate emergence of his asceticism cause of Antonio’s vocation to through the experience of “moral the priesthood. He revealed his being”, when at the age of 24 intention to his parents in 1814 and soon after his ordination and, as he had feared, it was to the priesthood, God led him received with dismay and firm to “open his eyes over himself” opposition. They had planned and to discover the “principle to place the future of their of passivity” which became aristocratic position and wealth the foundation of his spiritual on his most capable shoulders life and which implies in effect and had dreamt for him an a constant interior activity of extremely successful career in purification and an openness the world; the idea of the son to the voice of God to do His will as soon as it pleases Him to 14 A Brief Life of Blessed Antonio Rosmini of their dreams becoming a great things for his son, tried simple, insignificant priest hurt to persuade him to do his gravely both their pride and their theological studies in Rome, expectations. where he had good connections who would help him to pursue Antonio remained firm and clear; a successful Church career. But for him there was no better way Antonio chose the University of of living one’s life but to dedicate Padua and on 22nd November it entirely to serving God and 1816 he moved there with neighbour. This is what he wrote three other close friends to an to a friend in 1814, “I have apartment near the Basilica of St. decided to become a priest and Anthony. to use all that I have to get for myself a treasure in heaven. The The three years he spent in little knowledge I hope to have Padua strengthened even further with God’s help I plan to use it his passion for intellectual and in teaching others and do good theological matters, engaging to them”; and to his teacher in serious, extensive research, Pietro Orsi, in 1815, “We, who visiting and debating with die so soon after being born, lecturers, buying, as far as his can do little and therefore must finances allowed him, precious choose the best. How I would books for immediate use or for like to be of help to my brothers his library of Rovereto. and sisters! Dear Don Pietro, pray the good God for me, We have a number of letters because without Him we can do written to his father giving nothing”. information about his progress: “I have had no time yet to visit Antonio’s parents tried to the most precious places of art in dissuade him from the priesthood Padua; I have visited, however, by asking a priest to talk to him, more than once the libraries of with the result that the priest, the Seminary and of the Bishop: having listened to Antonio, what an immense collection of became a strong supporter of his books! I must confess that I must decision with his parents, who keep a tight control over myself finally and grudgingly gave in and not to spent all I have in books, granted their permission. since it seems to me that gold is nothing in comparison with Pier Modesto, still dreaming such treasures of wisdom”; and again, “For food, we prepare it 15 A Brief Life of Blessed Antonio Rosmini

ourselves – the main dish being urgent project, however, was always the queen of all food, the setting up of the “Society of “Lady Polenta””. Friends”, that envisaged a group of “friends” – priests and others In a letter of 1819, he describes – living together in a “common to his father a typical day: “I get house” and working tirelessly in up at about 6am, and after prayer defence of Catholic teaching by I study until 8am. After breakfast means of powerful, solid, and I attend lessons until midday. I persuasive books and articles attend Mass in the Basilica, and collected into what was meant then back home I study until to be the Catholic answer to the 2pm, when I have something to French Encyclopaedia of Diderot eat. After lunch, I occupy myself and D’Alembert, well known for in conversations or in some other its anti-religion, anti-God, anti- useful activity until 4.30. I then Church attacks. continue my study until 7.30pm, from which time until 9pm I The young Rosmini was eaten enjoy myself in conversations up by sorrow in seeing the with lecturers or with my immense damage done to excellent friends. At 9pm the five humanity and to the Catholic of us are all at home, where we Church by the muddled writings gather in a room for common of the French Encyclopaedia spiritual reading, meditation, that had become so popular and Rosary. After which we have and appealing by giving easy, our dinner, and after a few more superficial, and mistaken moments of conversation we solutions to the fundamental retire to our rooms, where, after problems of mankind. He felt prayer, I finally go to bed and desperately the need to show the sleep soundly till morning”. falsity of such views by means of strict reasoning and of sound The conversations with his philosophical and theological “excellent friends” centred principles. The Society of Friends especially on new projects was seen by him as the means aimed at defending the Catholic for undertaking such restoration doctrine, or the purity of the of the sciences in defence of the Italian language, or the setting “catholic religion”. up of printing facilities for the translation of the Bible in many The implementation of the languages, and of other classical project demanded a huge amount works. The most valued and of time, energy, research, and 16 A Brief Life of Blessed Antonio Rosmini

Antonio and two of his closest Antonio was ordained priest on friends embraced the new 21st April 1821 at Chioggia near adventure with great enthusiasm. since his own diocese of Their efforts continued for a Trento was still waiting for the few years, then, soon after the appointment of a new Bishop. It ordination to the priesthood, the was a most important occasion whole project came to a sudden for him, and of all the titles, the end. We shall see the reasons only one he will use for the rest later. of his life after his signature will be “priest”. Pier Modesto died in 1820, leaving to Antonio most of He wrote in his diary: “From his possessions and titles. this hour onwards I must be a To manage the considerable new man, live in heaven with my patrimony, Antonio employed heart and mind, converse always his mother’s nephew, Count with Christ, despise and flee from Francesco Salvatori. Antonio was earthly things. I must return from most generous with his money, the altar a , an apostle, a especially with the poor, but also man full of God, I must progress in supporting all worth-while in all virtues and be the first in initiatives of the authorities in love of hard work, humiliation Rovereto, and, progressively, and suffering”. using it to finance various works of charity of the Institute. He The way he celebrated Mass left helped St. John Bosco on a a great impression on people. St. number of occasions and financed John Bosco told a young priest, the setting up of a printing house “I do not recall seeing any priest to help the “street children” Don say Mass with such devotion Bosco was gathering in those as Fr. Rosmini. One could days in . experience his most lively faith, source of his charity, goodness, modesty and exterior gravity”. And Fr. Villoresi, “I have seen how the Saints celebrate the divine Sacrifice. I was persuaded that Fr. Rosmini was no less a Saint than the greatest philosopher”. His custom was to say Mass by himself or with one or two of his guests, since it 17 A Brief Life of Blessed Antonio Rosmini

was a rather lengthy period, full of the outpouring of his soul. He prepared faithfully, celebration took about one hour, followed by thanksgiving. It was also customary for him, whenever he could, to read the Bible in an orderly fashion, kneeling, for about one hour after Mass. He thus confi ded to his secretary FrFr.. Paoli in 1851 to have read the entire Bible seven times by this method.

18 A Brief Life of Blessed Antonio Rosmini

Chapter 3 The Principle of “Passivity”

“By ourselves we are incapable of doing anything good”

Rosmini aged 20 by Craffonara 1817 19 A Brief Life of Blessed Antonio Rosmini

The Principle of “Passivity”

After his ordination in 1821, and more daring projects and Rosmini withdrew to his house activities; moreover, was not the in Rovereto, and dedicated newly ordained priest expected to himself fully to his studies and begin in a fl urry of activities for to meditation and prayer. It the benefi t of the , should have been the time for and in defence of the Catholic immersion in the many projects doctrine? Was he not expected, at enthusiastically discussed and the very least, to work in a parish embraced during the previous as a curate? years; instead, there was not a mention of them in any of his Instead, he remained at home, letters, diaries, or writings of that immersed in studies and in time. What had happened? prayer. He had given a very hard look at his spiritual situation, In 1813, caused and had discovered in the depth Rosmini to experience in a lively of his conscience that, perhaps, way that “there is no wisdom all his activities and projects so but in God”; in 1815, that there far had not come from God but is a “system of truth” based on from himself, that the good God the one idea of being, the mother had allowed the failure of all his of all other ideas, a system, projects to teach him to wait for therefore, that has the essential Him “in silence and hope”. qualities of unity and totality; in 1821, fi nally, that the “great This is what he wrote in his diary business” in one’s life is to attend in 1821: to the purifi cation of one’s soul, waiting for God to manifest His “1821 - … It had been a while Will concerning eventual works since I had put into practice, of charity. without a formal resolution, the principle of “passivity”, This was indeed a tremendous driven by profound awareness shift for Rosmini, up to now an of my absolute impotence and so enthusiastic source of ever new taught by experience. For, every 20 A Brief Life of Blessed Antonio Rosmini time I had previously started and presents them to me, for a new project, the “Society God can use anyone, even me, of Friends” for example, it to accomplish his work, and to had never been brought to a remain completely open to all successful conclusion. God works of charity, doing what allowed this to happen so that I God offers me – as far as my free may open my eyes and, putting will is concerned – with as much aside my natural pride, I would devotion as any other work”. acknowledge my impotence. The more I meditated on my The one original “principle principle of “passivity” the of passivity” has thus been more I recognised how right and explained further by drawing necessary it was”. from it a second principle, the “principle of indifference”. This exceptional moment of The initial choice, therefore, is grace that became the foundation always to dedicate oneself to the of his spirituality and of his purification of conscience and the special charism as Founder of acquisition of virtues, in the quiet the Institute of Charity and of and peace of the contemplative the Sisters of Providence, was life; but while engaged in this given a more formal expression first, essential work, the soul is all in a document written in 1830, the time listening to the voice of in which the one principle of God, prepared to embrace with passivity is described in the two all the energy one can muster moments separately: “any” work of charity the Lord may demand. “To think seriously about correcting my enormous vices The soul, therefore, does not and purifying my soul from the choose, must be “indifferent” to evil which weighs it down from any work whatsoever the Lord birth, without looking for other wants it to do. Only thus the soul occupations or undertakings on can truly say, “May your Will be behalf of my neighbour for I see done”, or “My food is to do the that it is completely impossible Will of my Father in heaven”, for me to do anything of myself or “I have not come to do my to my neighbour’s advantage; will, but the Will of my Father in heaven”. “Not to refuse any duties of charity towards my neighbour when divine Providence offers 21 Chapter 4 The founding of the Institute of Charity

“The Constitutions are not my work: the plan and nature of the Institute was given to me ”

Rosmini by Zuccoli A Brief Life of Blessed Antonio Rosmini

Writing to his friend G Brunati in For Rosmini that meeting marked 1827, Rosmini manifested to him the beginning of his religious his desire to enter the religious vocation as a founder of a new life, awaiting a more definite call Institute in the Church. There from the Lord: were further meetings and correspondence (1821-1825) “Your news [to become a Jesuit] as they sought the moment and prompts me to tell you my own means for putting the plan into secret. I too have decided to practice. abandon this world and enter religious life. I know you will ask There was one point, in immediately if I intend becoming particular, that divided them: a Jesuit. No but not through lack Magdalene had expressed her of love of Christ’s Praetorian conviction that the Sons of Guard, if I may put it that way. Charity had to be a society God has called me elsewhere, of lay brothers, humble and and you know how carefully we dedicated to the poor and free must listen for his voice and how from parochial and ecclesiastical faithfully we must follow it. I am responsibilities; Rosmini, instead, called elsewhere, as I said, but wanted a mixed society of priests definitely to the religious life… and brothers, asking Magdalene Like you, I don’t know when the to “please consider carefully Lord will bring this about. Let the dignity and sublimity of the us pray, then, without ceasing. pastoral care of souls, instituted Everything has to come from him by our Lord in the Church”. alone”. The 10th December 1825 was A few years earlier, in 1821, the “day of enlightenment” for Rosmini had met the saintly Rosmini. He marked it by an Magdalene of Canossa who had entry in his Personal diary and invited him to found the Sons another in his Diary of Charity: of Charity, the male branch of her Institute of the Daughters “10th December 1825. On this of Charity. He had read the day I conceived in a flash the Constitutions that the holy plan of the Institute of Charity” woman had already prepared, (Personal Diary) but he had been hesitant, not sure about the will of God for himself.

23 A Brief Life of Blessed Antonio Rosmini

“I have written to the Marchesa He also took notes from the Maddalena di Canossa and various Councils of the Church, sketched the first draft of the from a number of “history Society of Charity which has as books” of religious Orders, and its foundation the principle of from other spiritual writings and passivity in all undertakings” Constitutions. The Directorium (Diary of Charity) Spiritus affords us a glimpse into the amazing scientific manner Later in life Rosmini recalled of his investigations, and his the solemnity of that spiritual desire to use the great spiritual, enlightenment, when he confided philosophical, theological to one of his brethren, “The patrimony of humanity as far as Constitutions of the Institute of possible. Charity are not my work: the plan and nature of the Institute Rosmini prepared himself for was given to me”. the great task, but he still waited After the profound spiritual patiently for the Lord to reveal to experience, Rosmini immersed him the time and the way. And it himself in extensive research on happened in a most unexpected religious life, from 1825 to 1827. and apparently fortuitous He read all that had been written manner, in . and took the abundant notes which make up the three volumes During the years at Rovereto of his work entitled “Directorium after his ordination (1821- Spiritus”. 1825) Rosmini had published or had prepared for publication a There we find St. Basil, St. number of books: On Christian Benedict, St. Anthony of the Education (1820), History Desert, St. Dominic, St. Francis, of Love (published in 1834), St. Augustine, St. , Essay on Happiness (1822), St. Athanasius, St. Cassian, Examinations of the views of St. Bernard, St. Cyprian, St. M Gioia (1824), Panegyric of John Chrysostom, St. Gregory Pius VII (published in 1831), On Nazianzen, St. Ignatius, St. Divine Providence (1826), On the Bonaventure, St. Thomas Unity of Education (1826). Aquinas, St. Alphonsus de Liguori, St. Francis de Sales, St. Ambrose, St. Teresa, St. Bridget, and many others.

24 A Brief Life of Blessed Antonio Rosmini

In 1823 he had the opportunity There are a few questions in the of going to Rome, having been life of Rosmini to which it is asked by the of Venice difficult to provide an answer, Ladislao Pyrker to accompany for example, why did he choose him. The of Trentino to write his doctoral thesis on and Veneto often spoke only the unusual topic, “De Sybillis German, having been appointed lucubratiuncula”?4 And why did by the Austrian Emperor from he dedicate himself with huge places outside Italy; a few of efforts in the “severe study” them often appreciated and asked of Politics from 1822 to 1827, for Rosmini’s help in learning so soon after his ordination Italian or in having their pastoral and before writing his main letters checked and corrected by philosophical works? him. He thus established good relations with a number of them, The traditional answer to the including Bishops Grasser, Pyrker, first question is that a friend or Luschin, and others. a lecturer put some pressure on him; the answer to the second His journey to Rome with the question is more complex: it Patriarch was extremely useful. was, perhaps, to formulate He was received by Pope Pius just, Christian ways of dealing VII who encouraged him to write with the political aspirations books on philosophy; he also of nations after the French became acquainted with other revolution that has sown influential people, like Cardinal unrest in nearly every other Castiglioni (the future Pius VIII), nation in Europe, or to indicate and the Mauro Cappellari the profound errors of civil (the future Gregory XVI). constitutions modelled after the French constitution, presenting at The new friends put pressure the same time rational solutions on him to stay in Rome: his to the serious problems affecting aristocratic background, his fine society. intelligence, his piety, and his natural inclination to friendship, It is difficult to know for certain, constituted a guarantee of a speedy but the fact is that Rosmini career in ecclesiastical circles. But felt that God had called him to Rosmini was not tempted and investigate from a philosophical returned to his studies at Rovereto. perspective the political problems, to help troubled and restless nations. But he found 4 see page 153 25 A Brief Life of Blessed Antonio Rosmini

the work extremely tiring and Christian values, on their love burdensome, although – as for Italy, on their cultural and expected from his inquisitive artistic interests. They acquired mind – very interesting. a tremendous veneration for each other, and spent hours in To pursue these studies by debating philosophical, moral, availing himself of more political, literary issues, and the substantial material for most urgent events of the day. consultation, and also, possibly, Their friendship grew year after to take a rest from the awkward year, and it was to Manzoni that behaviour of his brother Rosmini left on his death-bed his Giuseppe, in 1826 Rosmini took spiritual testament, “Adore, Be the decision to move to Milan, Silent, Rejoice”. where he arrived in February with his secretary Maurizio The other providential event Moschini, his domestic Antonio was what finally set in motion Bisoffi, and his dear friend the founding of the Institute of Niccolo’ Tommaseo. Charity. This is how Rosmini described the events in his Diary: He remained in Milan for two years, concentrating on Politics “8 June 1827 – I met but without neglecting the many Giovanbattista Loewenbruck other philosophical and spiritual in the house of Count Giacomo interests. He completed his work Mellerio. He suggested that we on Politics in 1827, with the title found a society for the spiritual “On the natural Constitution of formation of the clergy; I spoke civil Society”, but was dissuaded to him about my idea of the by his friends Manzoni and Society of Charity. A few days Tommaseo from publishing it. later Fr. Luigi Polidori, after The times were dangerous, and praying before the venerated they feared for Rosmini’s safety. image of our Virgin Mother in the church of St. Celso, suggested Two events stand out from the Sacro Monte Calvario in his time in Milan. The first is Domodossola as the place for the meeting with the greatest the beginning of our society. We Italian writer of the 19th agreed to use the retreat house century, Alessandro Manzoni, that his Eminence Cardinal facilitated by their common Morozzo bishop of Novara put at friend Tommaseo. The two great our disposal”. minds were one on fundamental 26 A Brief Life of Blessed Antonio Rosmini

Fr. Loewenbruck was a larger you. We shall spend Lent in the than life fiery Frenchman, always desert, like the one our Divine ready to work hard, sincerely Master made for us all”; and a well meaning, and inflamed with few days later, “My dear friend zeal for the of souls, and brother, why are you not but also rather unpredictable and coming? Why the delay? Were chaotic. Divine Providence made you not the cause of my setting use of him to finally set Rosmini into motion the work that I had on the task of founding the in mind for so long, warming Institute of Charity. After a few up with your zeal my coldness?” days together, asking for advice and to the bishop of Novara, “I from well known religious priests have with me my secretary and in and around Milan, the two my domestic, whom I shall send agreed to meet at Sacro Monte back later on. My intention is to Calvario, Domodossola, on 20th spend Lent in this holy solitude, February 1828 to start together to purify my soul with God’s help in prayer and fasting the Institute and to discern His Will, so as to of Charity. fulfil it”.

Rosmini made arrangements for He wrote also to St. Magdalene his probable prolonged absence of Canossa, with her prophetic from Rovereto, and arrived at words in his mind, “I wish Calvario of Domodossola on 19th the Sons of Charity to be born February 1828. The following between Jesus on the cross and day was Ash Wednesday, the His sorrowful Mother”: the beginning of Lent: there was no Church of Sacro Monte Calvario sign of Fr. Loewenbruck, and so was dominated by the sculptures he began an intense period of of Christ on the cross and of His prayer and fasting by himself, in sorrowful Mother. the most wretched conditions, in a freezing small room, with a bed His friends in Milan were all made up of leaves, and a cabinet in turmoil, they could not for writing. He started in earnest understand what Rosmini was to write the Constitutions of the doing in the rough solitude of Institute of Charity which he Sacro Monte Calvario. Only a completed on 22nd of April. few months earlier Rosmini had fallen seriously ill and he himself He wrote immediately to Fr. had been preparing for death Loewenbruck: “Come, hurry: I since his doctor had told him that have a great desire to embrace his illness was terminal. And 27 A Brief Life of Blessed Antonio Rosmini

now, still in bad health, he was Priority, so far, had been given to up on a mountainous region in personal purification and to study the middle of a severe winter, and research; the time had come with little food and in solitude! now to “finely tune” the two missions, the eternal first then Rosmini reassured them, the little the temporary, charity first then food – polenta and milk – was science. It meant, practically, that not causing him any distress, the foundation of the Institute – and the rough conditions did the means of great charity in the not bother him; on the contrary, Church – was to be given priority, his heart was so full of joy that it was to be set up resolutely, at times it seemed to him to be always in humble discernment of experiencing the awe and wonder God’s Will. of the innocent Adam in the Garden of Eden! To Tommaseo, Fr. Loewenbruck joined Rosmini who thought Rosmini had gone at Calvario on 8th July, and out of his mind in abandoning his immersed himself immediately studies and the joys of friendship, into the work of improving living he explained, “We must build conditions and of displaying his the foundation first and then immense apostolic zeal among the edifice, charity first and then the people of the local valleys. science”. On the 22nd July Rosmini had to leave Calvario since his permit to It was clear that Rosmini was reside outside Austrian territories carefully discerning the Will of was about to expire. He left Fr. God for himself: he was certain Loewenbruck at Calvario and that God wanted him to engage made his way to Rovereto. Soon in philosophical studies and to after, three new vocations joined write in defence of the Catholic Fr. Loewenbruck at Calvario, faith for the benefit of his and Rosmini followed closely by brothers and sisters; he was also means of letters the first religious certain that God wanted him to community of the newly born pursue holiness in a congregation Institute of Charity. of brothers and priests on the basis of the special charism the Lord had given him, the principle of passivity.

28 A Brief Life of Blessed Antonio Rosmini

Chapter 5 At Rome: the blessing of Pope Pius VIII

“It is the will of God that you write books”

Rosmini by Craffonara 1830 29 A Brief Life of Blessed Antonio Rosmini

Rosmini went to Rome to put there is no other means today but before the Pope the mission he to take them by means of reason, felt he had from God, and to and by this means to lead them receive confirmation from him. to religion. Be assured that you He did not manage to meet will benefit your neighbour far Pope Leo XII, who died on 10th more successfully by writing than February 1829. Rosmini wrote by exercising any other work of to his little flock at Calvario, pastoral ministry”. “Today the Holy Father has died. (Introduction To Philosophy, He was very fond of me”. The 1850) newly elected Pope was Cardinal Castiglione who took the name of After speaking these words, the Pius VIII; Rosmini had met him Pope pointed to a book he had a few years earlier, and, through on his desk entitled “Galateo dei the great friendship with Cardinal letterati” and asked Rosmini if he Cappellari, it was the new Pope knew who had written it (it had who invited Rosmini to see him. been published without the name of the author). Rosmini blushed, The meeting with Pius VIII was a and the Pope congratulated great event in the life of Rosmini. him for its clear doctrine and The words spoken by the Pope ideas. Rosmini changed topic by manifested in the clearest way asking the Pope’s blessing on the the Will of God for him for the Institute of Charity. The Pope rest of his life. He had doubts no said, “Start in a simple way and longer, and he dedicated himself let the Lord do the work. It is with all his passion and strength necessary to start with humility to fulfil his mission. It was as and prudence. You are on the though God Almighty Himself right track, continue what you had spoken directly to him. This are doing”. is what he wrote, years later, about that meeting: Rosmini left the Pope with his heart full of joy: his mission was “I still remember his loving to save souls through the Institute and authoritative words: “It is of Charity and to enlighten the will of God that you write minds through his writings; books, this is your vocation. holiness and science, faith and The Church has a great need of reason, religion and philosophy writers, I mean, solid writers bound up together at the service so extremely few in number. In of the Church and of God. He order to influence people usefully communicated the good news 30 immediately to Fr. Loewenbruck at Rosmini remained at Rome for Calvario: another year. Rome for him was the Holy City, the centre on “I found the Pope most gracious earth of the Kingdom of God. and most generous. After kissing It seemed most appropriate that his foot, he spoke to me of the he should publish in Rome the books I had presented to him, two foundational works of his showing that he had read them and spirituality and philosophy, the knew them well. He insisted that “Maxims of Christian Perfection”, I should continue to write, with and the “New Essay Concerning words so kind that I am ashamed the Origin of Ideas”. Cardinal even to write them. After which he Cappellari urged him to do so and spoke about our common interest asked for a shortened version of about which he had heard already the Constitutions for presentation many good things, especially from to the . It was from Rome, Cardinal Morozzo. He spoke to therefore, from the heart of the me these words which I transcribe Church, in full communion with so as to be the norm of our future the Vicar of Christ, that Rosmini conduct: “If you intend to begin in launched his spiritual and cultural a small way, leaving the Lord to message. do the rest, we give our approval and are very happy for you to Completed his successful continue”. I wrote precisely what I permanence in Rome Rosmini heard so that we may be reassured travelled to Sacro Monte Calvario, that we are on the right track and Domodossola in May 1830, to that the work is the Will of God”. start with his small community a proper on the basis of the Rosmini communicated the good Constitutions of the Institute. He news to his friend and tutor, Don participated fully in all activities Pietro Orsi: prescribed by the Rules, even in the most menial ones, like sweeping the “The Pope expressed his will that floor, helping in the kitchen, digging I should write, saying openly that in the garden. It is said that the this is the will of God for me: “Your exasperated cook more than once mission is to write books and not to told him, “Please Don Antonio, do pursue the duties of the active life. write books but do not come near You can handle logic very well and the kitchen!” He wrote, during this we do need writers who are capable time, his third foundational work, of being feared”. “Principles of Ethics”. A Brief Life of Blessed Antonio Rosmini

Chapter 6 Expansion and Formal Approval of the Institute of Charity

“Jesus is the Lord of the Church”

Rosmini32 1845 A Brief Life of Blessed Antonio Rosmini

The years 1831-1839 were very In 1834, at the death of the busy for Rosmini, engaged full parish priest, Rosmini was asked time in his double mission of by the bishop, as a result of building up a solid Catholic popular demand from his own philosophy to serve as a worthy compatriots, to take charge of basis for theology, and of the parish at Rovereto. He found looking after the consolidation the decision the most harrowing and expansion of the Institute of his life so far: how could he of Charity. In 1831 he was at possibly be a good parish priest Trento to negotiate the opening with his commitment as of a religious house at the request of the Institute of Charity and of the bishop. Rosmini was well of the Sisters of Providence, aware of the pitiful conditions of his special vocation to write bishops in the , and publish books, his energies appointed by their Emperor and limited by continuous bouts of considered his ministers rather very bad health? He wrote to the than free Princes of the Church. bishop explaining his objections Without permission from the but expressing his willingness to Emperor they had no power to obey if the bishop felt that God travel outside the Empire, not wanted of him this huge sacrifice. even to go to Rome. Their hands were bound by a thick web of Rosmini was parish priest at imperial regulations. Rovereto for the short period of one year, during which he During the negotiations, Rosmini displayed immense pastoral had a first hand experience of zeal, in direct contact with his the servitude of the Church: parishioners, visiting them often, permission for a house in Trento helping the poorer families, had to be granted directly by visiting and caring for the the Emperor, but only after he prisoners, organising religious had seen and approved on a trial instructions for men, women, and basis the Constitutions of the children, and helping with the Institute. Rosmini had to agree religious education of children in to a number of severe restrictions schools. hoping to persuade the bishop otherwise in the future. The Such flurry of activities, and house at Trento was opened in especially the highly successful 1831, followed by a house in religious instruction meetings in Verona in 1833. the evening – which angered some

33 A Brief Life of Blessed Antonio Rosmini

the local wine sellers for loss of had often granted protection business - soon came to the notice and wealth, honours and social of the Austrian authorities who status, but at what price! It began a campaign of harassment had changed bishops from and prohibitions. Austria feared shepherd and fathers of their Rosmini since his views as a flock to civil princes and distant patriot and supporter of Italian and wealthy ministers of their unity were well known to them. rulers; it had caused a profound General Radetzky had called division among the bishops, and Rosmini “a man of dangerous with the priests who had been principles”, for his political views abandoned to themselves, often about Italian unity, but especially without sufficient education and for his constant appeals of discipline, which in turn caused freedom for the Church. a profound ignorance among the faithful of the doctrines and of It was during the time of the the meaning of the liturgy of the negotiations with the Austrian Church. authorities and the local bishops, 1832-1833, that Rosmini wrote Writing to Tommaseo at about his most controversial book, the same time, Rosmini had “The Five Wounds of Holy lamented, “When the Church is Church”, which he did not loaded with the wealth of Egypt publish immediately, for “the as her prize, when she seems to time did not seem ripe”. He be the arbiter of nations, only wrote in the Introduction, “I then she is impotent, she is the wrote this book in a villa near young David oppressed by Saul’s Padua, as a release from the armour, she has began the time of intense sorrow of my heart, and her decadence”. a comfort perhaps to others as well”. During the first six centuries, the Church was poor but was free; The Church was the object of his and that was precisely the time of thoughts and preoccupations, her most amazing faith, spiritual and he denounced with passion power, and profound love: a the source of all her troubles, the shining sign of the kingdom of subservience of bishops to their God among men. monarchs and the corresponding loss of freedom for the Church. It Forced to give up the pastoral is true that Emperors and Kings care of souls at Rovereto and

34 A Brief Life of Blessed Antonio Rosmini to close the very promising It was to Gentili that Rosmini house at Trento, because of commissioned the daring the harassment of the Austrian initiative of opening a mission authorities, Rosmini returned in England, at the invitation of to Domodossola to direct more Bishop Baines. Although still few closely the rapid expansion of the in numbers and with demands to Institute. undertake works of charity from many parts of Italy, Rosmini When in Rome – 1829-1830 opened up his Institute to – Rosmini had made the England by sending in 1835 three acquaintance with a bright and Italian priests to teach, initially, talented young man, fresh from in the seminary at Prior Park, a severe disappointment. Luigi near Bath. Gentili had fallen in love with a young English woman, only to Soon Gentili distinguished himself be rejected when he had finally for the power of his preaching proposed to her. The subsequent and for his missionary zeal, and personal crisis had caused him re-introduced in England many to consider entering the religious of the Catholic customs that life with the Jesuits, but he had had disappeared since the times suffered from violent fever every of the . He was time he had tried to go to their close to the people, who came house in Rome. in their hundreds to listen to his fiery sermons, baptising and He spoke to Rosmini, and receiving many into the Church, entrusted himself to his spiritual and spending long hours in direction. After a period of the confessional. He knew and discernment, he asked to become was very close to Lockhart and a member of the Institute and Newman, and received Lockhart was sent to Calvario for his into the and novitiate, where after only later into the Institute of Charity. two months, he was appointed , guiding his own Rosmini followed the work companions to the perfection of with great interest and love, the religious life. Rosmini had recommending him and the recognised in him the potential to others to “adopt the English way become a great saint, and guided of life little by little in all that him with love, but demanding of was not sinful”. He entertained him more than of others. the idea of founding a College for Missionaries in England, with 35 A Brief Life of Blessed Antonio Rosmini

the intention of preparing men with the Jesuits and to take for mission work in India, at that guidance from them in all time an English colony. His death things. Rosmini had developed prevented this idea from reaching a great love for St. Ignatius, fruition. We may add that it was the founder of the Jesuits, since Gentili who brought the Institute his youth; he had meditated at of Charity to Ireland in 1847. length on his Spiritual Exercises, recommending them in his The rapid expansion of the writings and to his brethren. Institute demanded its urgent He had read carefully the formal approval from the Constitutions of St. Ignatius and Holy See. Rosmini had written had incorporated much material shortened versions of the into his own Constitutions, Constitutions for approval by especially matters related to the bishops who had Rosminian organisation and governance. Houses in their diocese, and for the approval of other bishops and Rosmini had felt very close to cardinals. The replies from them the Jesuits, defined by him “the had always been positive and Praetorian Guard of Christ”: but even enthusiastic. he was now in for a great shock! The battle over the Constitutions A strong supporter had been, will mark the beginning of from the beginning, Cardinal protracted hostility from some Cappellari who had assured of them not only towards his Rosmini he would show the writings and his person, but also Constitutions to some cardinals towards his Institute of Charity. at the time of the Conclave that had elected Pius VIII. This same The first difficulties came to cardinal Cappellari had now the fore when the Jesuit Fr. succeeded Pius VIII with the Zecchinelli was asked to give his name of Gregory XVI. What opinion on the Constitutions. better omen? He produced a long list of negative comments. Rosmini In 1837, Rosmini asked Cardinal received a copy from Fr. Setti and Castracane, a very close remarked, “I am very unhappy friend, to present officially the that Fr. Zecchinelli has raised Constitutions for the approval objections on matters which of the Holy See. For this purpose he clearly did not understand. he sent to Rome Fr. Setti with the precise instruction to stay 36 A Brief Life of Blessed Antonio Rosmini

All his objections are without enjoy that divine assistance that foundation. I would suggest will never lack to the Church to Cardinal Castracane not to of Jesus”. The Pope reassured ask the opinion of the Jesuits, him, and on 20th December since on this matter they seem 1838, after nearly two years of to me incapable of taking an unprecedented cross examination, objective view. I leave everything the Roman Congregation, made into the hands of Providence”. up of eight Cardinals, met and Cardinal Castracane himself was approved formally the Institute convinced that the cause of the of Charity, granting all privileges objections was pure jealousy, but proper to Religious Orders and it had to be tackled. in particular the exemption from Episcopal jurisdiction. A similar list of negative comments was given by the Rosmini received the great news servite Fr. Secchi Murro who on day, and wrote found the terminology inaccurate immediately to brethren and and perhaps demanding friends alike, “How good is theological censure. In particular, the Child Jesus, He has given strong objections were raised us today a great gift, adding about the ideas of “voluntary” happiness to happiness”. He obedience, and of a new concept asked for prayers of thanksgiving of poverty which allowed the and then issued the date for individual religious to possess the first perpetual profession goods before the law whilst of the members of the newly totally subject to obedience and approved Institute, the feast of to total inward detachment by the Annunciation on 25th March means of the vow. 1839: “We shall offer ourselves to God with perpetual vows, a Rosmini explained patiently, but thought which fills the heart of with little success. The constant every lover of our Institute and and unreasonable opposition of of the cross of Jesus Christ with the Jesuit member of the panel immense joy”. saddened him greatly, “I never expected to find hostility where I And joy is the mark of every was sure to find brotherhood”. It letter written by Rosmini during was as a result of deep frustration the period from Christmas day that he decided finally to write until 25th March 1839. Writing to to the Pope, “My hopes are Count Mellerio on 28th January pinned on you alone, since you he asks for prayers for the 37 A Brief Life of Blessed Antonio Rosmini

great day, “Double for us your the first to the Holy Father Pope prayers, as we prepare for the Gregory XVI, the second to great feast of the Annunciation. Cardinal Castracane, expressing What a great day it will be! A his gratitude and joy. truly memorable day for our Institute! I am selecting among Pope Gregory XVI, in the the brethren about thirty to make Apostolic Letters formally their perpetual profession on approving the Institute of that day, which will be done at Charity, appointed Rosmini as the same time at Calvario and first General Superior and then at Prior Park. Imagine what a praised the holy and learned spiritual riot that event will be priest of Rovereto with the for us”. following words, extremely unusual in a public document The great day came. At Calvario addressed to the whole Church: of Domodossola, in the Church dedicated to Jesus on the Cross, “Antonio Rosmini is a man the first group of religious of the of eminent intellect, adorned Institute of Charity, gathered with noble qualities of soul, around their founder, made their exceedingly famous for his religious profession. Rosmini knowledge of things human preached a moving sermon, “The and divine, outstanding for his Word of the Lord called us from remarkable piety, religion, virtue, different places and countries, He probity, prudence and integrity, bound us together with glorious conspicuous for his wonderful love, and whereas before we were love and loyalty to the Catholic unknown to each other, now we religion and to this Apostolic have become one thing in Jesus See”. Christ”. The sermon dealt with the first link – justice – of the golden chain that binds together the religious among themselves and with God. The other links, preached over the next few years at the religious profession of brethren, were: Providence, Love, Sacrifice, and Glory.

On this day of great spiritual joy, Rosmini wrote two letters, 38 A Brief Life of Blessed Antonio Rosmini

Chapter 7 First Controversy 1840-1843

“We must love the Church and be ready to shed our blood for Her”

Rosmini by Casetti 39 A Brief Life of Blessed Antonio Rosmini

The Epistemology of the New Treatise on Moral Conscience”. Essay had been saluted in Italy This last book became the cause and abroad as a revelation, the of a fierce attack on Rosmini work of a genius: “A learned that took everyone by surprise and profound work… Great for the sordid manners, the vile work, sublime, and profound… accusations, the direct personal It should become the textbook of insults to Rosmini, and the Colleges… The author is worth anonymity of the attackers. For of Aristotle, and leaves behind Rosmini, a man of simple and all the great philosophers…” In pure innocence, passionate about effect, it is difficult to find a more the truth but always polite, comprehensive and persuasive respectful, humble this first dark explanation of the origin of all controversy was a new painful ideas, and a more substantial experience which he saw as proof of the existence of truth permitted by the Lord to purify and of its closeness to the human him and to bring about His mind. divine, mysterious plans for the good of the Church. Soon after his work on epistemology, the foundation There had been a number of of philosophy, there followed controversies about various the work on Ethics, and then issues on the philosophical front, on the subject of ethics, man. and this was seen by Rosmini The “Anthropology as an Aid the normal way of conducting to Moral Science” is the work philosophical debates. There that, starting from the definition had been a lively debate with of man, describes him in his Gioberti, a philosopher and a essential animal and intellective patriot, over what is precisely components joined in the one that the mind “intuits”, real or human soul. The human will, ideal being. Another exchange as the supreme principle of was had with Mamiani, but activity, is the seat and centre of although philosophical passion personhood. caused sometimes heated attacks, these did not surprise In the years 1837-1839 Rosmini Rosmini in the least. Once in published other works on the philosophical arena, one has morality, “A Comparative to expect harsh exchanges in History and Critique of the defence of the truth. systems that deal with the principle of Morality” and “A But the attacks on the Treatise 40 A Brief Life of Blessed Antonio Rosmini on Conscience were different. many parts of Italy wrote very Anonymous articles began to worried letters reporting the same appear lamenting Rosmini’s accusations and tactics. treatment of St. Alphonsus’ reputed views on “probabilism”, Rosmini wrote to his friend adding, however, religious and Count Mellerio, “I must tell you theological accusations, and in confidence some news that labelling him a “heretic” of causes me great sorrow, not so the worst kind. Soon a libel much on my account but on book began to be circulated account of the authors of such anonymously entitled, “On some evil. I have been told of a secret affirmations of Antonio Rosmini conspiracy: enemies are spreading priest from Rovereto, with in great secret in many towns of reflections written by Eusebio Italy in the ears of distinguished Cristiano”. persons, who immediately become alarmed, that I am a The book, which had no date, convicted heretic, a jansenist, and no author, no place of issue worse. They hand out in secret was being distributed freely to a booklet against me, which I bishops, professors of Seminaries, have had no way of seeing yet. I and people of culture. Copies shudder to think who the authors of the book were being passed of such conspiracy are, but I from hand to hand secretly, can have no doubt, since the with vile personal attacks on information has come to me from Rosmini, declared a follower of two Cardinals and a Bishop: Calvin, Luther, Bajo, Quesnel, they are the same ones who put and other heretics. He was called up such fierce resistance against a “terrible liar, a blind writer, the approval of the Institute of a cunning deceiver of people”. Charity. Please pray the Lord for An insisting rumour was spread me. The proximity of the battle widely in Rome and in many makes me trust in the Lord even other towns that the Church more”. would soon condemn not only the Treatise but all of Rosmini’s And writing to Cardinal works. Castracane, he says, “A few days ago, a gentleman came from Rosmini, initially, did not pay Rome and told me that there is much attention to the rumours; a conspiracy against me. I told but soon a number of bishops, him that Rome is not a place priests, professors, friends from for conspiracies, but he insisted, 41 A Brief Life of Blessed Antonio Rosmini

“The Jesuits are scheming in of blindness is this? What manner the most subtle way to ruin you of acting, so far from what their completely”. I humbly ask your holy Founder would want! But I Eminence to keep me informed have written the reply and I am about what is going on, for I sure that many will then open know that slanderous accusations their eyes”. can indeed cause great damage to one’s reputation”. And to Count Mellerio he wrote, “The Jesuits at Novara hand the When Rosmini managed, through booklet written against me to the friends, to get hold of the book, young people of their College, known soon to have been written portraying me as the “bau bau”: by the Jesuit Fr. Pio Melia, he this is what some of the young published a firm reply entitled, people themselves told me”. “An Answer to the false Eusebio Cristiano”. It was clear to Three were the principal reasons Rosmini that there was no real for Rosmini’s suffering and theological debate to be had since sadness during the time of this the objections were so vacuous controversy: and superficial, only a pretext for an attack on his person and 1. The realisation that a on the Institute. He nonetheless small but influential rebutted every accusation current of opposition was with great force, but used the mounting in the Church opportunity to shed more light on against his writings and a number of points, so as not to against his works, the waste his time. Institute of Charity and the Sisters of Providence; He wrote to his friend Fr. Barola 2. The proof that such in Rome: “I have been to Verona opposition was being to preach the retreat to the orchestrated in a subtle clergy. Even there the Jesuits and defamatory way by had circulated the libel book of some members of the Eusebio in their usual manner, body that he had most passing it from hand to hand respected and loved in the in secret and with evil words Church, the Jesuits;5 against me. My God! What kind 3. The stunning accusation that he, the most loyal son of the Church, was actually being presented 42 5 see page 153 as a heretic, on a par with to correct in my works, I would Calvin, Luther, and the have no difficulty in making any others. public declaration that would render my unshaken faith more clear. It was this last reason that caused him immense heartache and sorrow. Anything I could have said against His faith was being attacked, and this faith, I would certainly have questioned, that faith that had maintained against my own feeling always given purpose and meaning for things. Retracting what I had to his life, his actions, his writings. said would simply mean expressing There is no doubt that Rosmini the unchangeable thought I held would have given his life a hundred in my heart, and correcting its times for the Church; he would have external expression which would found martyrdom for the Church have failed to render exactly my an immense privilege, and he would intimate conviction – that is, my have embraced torture and death faith… All my trust is in God alone joyfully and thankfully. who infused me with faith as a baby and gave me an unlimited devotion In a long letter to Fr. Bertoluzzi who to the decisions of the Holy See. He had been shaken by the accusations fills my heart with joy when I can of heresy against him, Rosmini make an act of faith, and would opened up his heart: almost make me glad to have fallen into some involuntary error, without “The most important thing is my damaging others, in order to be able faith, which they are attacking. I do to confess my faith more deeply and not pretend to be infallible, my faith solemnly… is based entirely on the authority of God, who communicates the The author of the libel, which is truth through the Holy Church… being circulated in secret, is possibly I was not born to be learned or to moved by zeal for the purity of the gain glory from human beings, nor faith; it is also probable that he got have I ever aimed at this in my poor himself very excited, and, being labours. I was born to be a believer quite alien to strict philosophical and made worthy of the promises doctrines and methods, has failed to of Christ, as a devout son of the understand what I was writing, and, Church… My treasure is the holy having put together a few phrases faith, and here my heart is to be taken here and there he came up found also. If it should happen, let with the opposite of what I was us say, that the holy apostolic See, saying… But I suffer for the damage my teacher and the teacher of the to others, and for seeing that the whole world, were to find something very people we should be working A Brief Life of Blessed Antonio Rosmini

with for the Kingdom are causing such division. But there is God, there is Christ: He knows His servants and He disposes all things for His glory and the good of His Church: why fear?”

Pope Gregory XVI followed the controversy with great sadness, convinced that it was a “question of jealousy” for the works of Rosmini. On the other hand, he did not wish to humiliate publicly a great Order like the Company of Jesus, that had already powerful enemies all over Europe, because of the deplorable actions of few of its members. In 1843 he intervened by imposing silence to both parties, Rosminians and Jesuits, hoping that the controversy would disappear.

44 A Brief Life of Blessed Antonio Rosmini

Chapter 8 The Roman Mission 1848-1849

“Keep before your eyes the purple cloth that was put on Jesus’ shoulders” (Gentili to Rosmini)

Rosmini by Zuccoli 45 A Brief Life of Blessed Antonio Rosmini

The Roman Mission 1848-1849

Pope Gregory XVI died in urged by the people, had already 1846, and the new Pope, Pius granted his constitution. IX, became the symbol, for the population of the Italian states, In the meanwhile the people of liberty and independence. of Milan had risen against the He granted freedom to political Austrians, who withdrew from prisoners, and wider liberties in the city. Rosmini went to Milan the , while building to show his support for the closer links with and insurrection and to try to use Tuscany. He was also considering his infl uence to curb excesses. whether to send his troops to He took advantage to publish fi ght against the Austrians side by “The Constitution according to side with the army of the king of Social Justice” – which he had Piedmont. written in 1827 – adding a small work with the title, “Essay on Rosmini anticipated with the Unity of Italy”. He also apprehension and hope the published the book written in political events of those days. 1832-1833, “The Five Wounds of In March 1848, on hearing that Holy Church”. the Pope had fi nally agreed to grant the constitutions to his After the initial support for States, Rosmini, fearing that the aspirations of the Italian it might be similar to the ones populations, Pius IX had begun already granted in Naples, to waver. The insurrection in Tuscany, and Piedmont, in which Milan and the frequent demands he had identifi ed serious errors, from the king of Piedmont to contacted at once Cardinal let the papal troops join in the Castracane sending him his own war against the Austrians caused project of constitution which he him anxiety and fear. Rosmini had time to prepare on the basis encouraged him, asking him to of severe studies during his stay help the Italian cause: it was at Milan in 1825-1827. When it not a case of aggression against arrived, it was too late: the Pope, Catholic Austria, but an act of 46 A Brief Life of Blessed Antonio Rosmini justice, protecting from have guaranteed respect and oppression from a foreign power. admiration for the Church. The confederation of Italian States On more than one occasion under the supreme authority of Pius IX had asked for Rosmini’s the Pope seemed to Rosmini the presence at Rome; he would have only way forward. liked his views and his advice. The opportunity came when The Pope welcomed Rosmini the kingdom of Piedmont asked in Rome saying, “You did not Rosmini to engage on a delicate, want to come to Rome to be political mission to Rome on near the Pope. Now that God behalf of the king. The mission has sent you here we shall keep consisted in persuading the Pope you in prison and never let you to agree to a concordat between go”. The “prison” the Pope had the Church and the kingdom of in mind for Rosmini was the Piedmont, and to a confederation position of Cardinal, and towards of Italian States under the overall the end of August Rosmini was leadership of the Pope. asked officially to prepare to be made a Cardinal in December. This second initiative was There were reliable rumours that particularly dear to Rosmini. on that occasion he would also be He was certain that the forces appointed Secretary of State. pushing for the unification and Rosmini’s reaction was initially freedom of Italy would one day one of fear, then he calmly put succeed; he was also certain himself in God’s hands. He that Rome would become the wrote to his presbyters asking capital of the new unified Italy. for their opinion and permission. What would happen then to It was Fr. Gentili who wrote to the prestige of the Holy See if it him granting his permission but was seen to hinder rather than reminding his Father to “keep favour this process of unification? before your eyes the purple cloth Would it not be pushed aside that was put on Jesus’ shoulders with contempt by the new Italian mockingly during His passion”. authorities and by the people? Rosmini’s status in the Church He had written in these terms to had never been higher: he dined the Pope, and he had suggested often with the Pope, he was to him that the solution was to sought by him for advice, he do all in his power to favour the had meetings with ambassadors process. In this way he would and diplomats discussing the 47 A Brief Life of Blessed Antonio Rosmini

confederation, he presided Mastai, the Pope’s brother. The over negotiations between the Pope was treated with great Holy See and the kingdom of honour by the king and the Piedmont, and he was making people, prompting him to stay all the necessary arrangements there rather than accept the for his imminent promotion to invitation of the king of Spain to Cardinal. find refuge in Spanish territories.

Within a very short period of For the first few days, the Pope time, however, things began sought constantly Rosmini’s to change dramatically. A advice, who was urging him new government in Piedmont not to take a strong reactionary had told Rosmini to forget line against his people and the previous brief, concordat not to put his trust in foreign and confederation, and to powers for his return to Rome. press instead for obtaining a But the Pope was no longer the commitment from the Pope to free man he had been in Rome: send the papal troops to fight the trauma of the insurrection, against the Austrians. Rosmini the fears and anxieties of the refused and resigned from the exile, the very limited circle of mission. cardinals available for advice On 15th November 1848, the all played into the hands of Prime minister of the papal states Cardinal Antonelli, a staunch was assassinated at the start of an supporter of Austria, an enemy insurrection in Rome. There were of the constitution that had been protests by angry crowds, and a granted, and opposed to all new revolutionary government recent liberal approaches taken was set up. Rosmini himself by the Pope. had been nominated President of Parliament and minister for The Austrian ambassador, Education, positions which he welcomed in Gaeta by Antonelli declined at once having been like a saviour, considered signed by the Pope under duress. Rosmini “the evil genie of Pius IX”. It became evident to A week later, the Pope left Rome Antonelli that everything had in disguise and travelled in the to be done to discredit Rosmini middle of the night for Gaeta, in the eyes of the Pope and to guest of the king of Naples. He impede him from seeing the Pope. had given orders to Rosmini Various means were used for the to follow him with Gabriello purpose: Rosmini found access 48 to the Pope almost impossible, the Days later, he was told by the police police of the kingdom of Naples to leave the kingdom of Naples. started to harass him in many On other similar occasions he had ways, and, moreover, there began managed to stay on saying that he a sustained campaign against his was there by the explicit order of the recently published book, “The Five Pope and that the Pope, therefore, Wounds of Holy Church”. had to tell him to go. This time, knowing that the change in the Pope The Pope had seen the book a was irreversible, he decided to leave few months earlier and had found the kingdom of Naples and go to his nothing wrong with it, or at least friend Cardinal Tosti at Albano. so assumed Rosmini. On one occasion the Pope, under pressure Writing to Fr. Pagani, he confided, from Antonelli, did say that one or “Let us thank the Lord who allows two Cardinals had expressed some that I should become the target of criticism but, added the Pope, “they people who have great influence on cannot see beyond their noses”. the Pope. I know that every effort Later, the Pope had sent Mons. is being made to have two of my Corboli to ask Rosmini to put down books placed in the Index, The Five some explanations concerning five Wounds and The Constitutions specific points: Rosmini obliged according to Social Justice. They immediately with the help of the will succeed, since I have no one Monsignor himself. He had no to defend me. I will submit to the further doubt that the Pope had condemnation with the greatest been reassured by his explanations. sincerity of heart. I know that they will not let me see the reasons for The harassment of the Neapolitan the condemnation; a Cardinal has police became more persistent and assured me that there are no errors”. threatening after the historical meeting with the Pope during which The Congregation of the Index met Rosmini heard with astonishment in great secrecy in Naples on 30th the Pope say, “Dear Abate, we May 1849, presided by a cardinal are no longer constitutional. The who had always been opposed to Constitution cannot be reconciled Rosmini. It issued a condemnation with the government of the Church, of The Five Wounds and of The and freedom of press and of speech Constitutions according to Social are intrinsically evil”. Rosmini spoke Justice, signed by the Pope on 6th frankly saying that the abolition of June. Yet, three days later, when the constitution would be a mistake, Rosmini had a meeting with the and that the freedom of press should Pope, he was told nothing about the be regulated but not denied. condemnation. A Brief Life of Blessed Antonio Rosmini

This is how Rosmini described Let us thank God yet again: I the event to Fr. Pagani: “I met the have blindly submitted to the Pope on 9th June and also a few condemnation, although the days later, that is, days after the reasons were kept secret, being signing of the Decree by him: he more political than religious”. had treated me as usual, talking He received the news of the about the business of the State, condemnation at Albano on and only during the last audience 15th August 1849. He submitted he said these words, “They are immediately, writing, “By the examining your works”, which grace of God, I have always been I understood to mean “a private at heart, and publicly professed examination” of which I would myself to be a most devoted and be told the results. Instead there obedient child of the Holy See. was no examination, since the As such, I declare that I submit Decree had already been signed”. to the prohibition of the named Rosmini continued by saying books purely, simply and in every that he believed the Pope had not best way possible. And I beg you been free to act as he had wished, to assure our most Holy Father but that he had signed under and the sacred Congregation of pressures of all kinds. this”. He also wrote to Fr. Rosmini expressed the same Molinari: “Sit nomen Domini testimony of faith and obedience benedictum, who has allowed to the many people who wrote the condemnation of my two to him during this time. Here are works. The news came all of some examples: a sudden, because the whole “This unexpected event has not thing had been kept secret. altered in any way my peace and There was an extraordinary tranquillity of spirit. Rather, I meeting of the Congregation have been able to offer sincere at Naples, headed not by its feelings of gratitude and praise to secretary but by another who divine Providence which disposes had been delegated, with the few everything for love, and has Cardinals who happened to be permitted this for love alone. But in Naples, presided by Brignole, this tranquillity is not something who has always been against our that can be called my own. I Institute, and as a consultor was would be a prey to every kind used Secchi-Murro, who fought of disturbance and passion if He hard against the approval of the who hears our humble prayers Constitutions of the Institute. 50 There was no one in our favour. A Brief Life of Blessed Antonio Rosmini and knows what we need in our of all that he had gone through. weakness had not mercifully The topic was too delicate for protected me with His grace, and the kind of priest he was, and no put his own divine order in place one dared to mention anything. of my disorder” (to Fr. Barola) He only said, commenting on a few words from my grandfather, “Thank you for sharing in the “I thank God for the peace He strange and almost incredible has granted me”. He enjoyed events through which I am the evening, playing with my being led by Providence whose little daughter Luisina, but unchanging design never fails. he was extremely tired. In the Meditating on Providence, I morning he celebrated Mass in wonder at it; wondering at it, I the small chapel at the house; my love it; loving it, I celebrate it; grandfather served Mass; Matilde celebrating it, I thank it, and and myself spent a heavenly thanking it, I am fi lled with joy. hour” Could it be otherwise? I know through reason and through faith, and feel in the depths of my spirit, that everything done, or wished or permitted by God, is done by eternal, infi nite, essential Love. And who could be sad before love?” (to Fr. Parma) It is also interesting to hear the impressions Manzoni’s daughter received at welcoming Rosmini to her house, on his way to Stresa. This is what she wrote in her diary: “Full of commotion, we kissed the hand of the great Saint. The suffering and the disappointments of all kind had not taken anything away from the serene sweetness of his smile, which, together with his deep and penetrating eyes, gave his fi gure a super-human aspect. In effect, he mentioned next to nothing 51 A Brief Life of Blessed Antonio Rosmini

Chapter 9 Further Persecutions and the Dimittantur 1850-1854

“The Christian should never walk in darkness, but always in the light”

Rosmini52 by Hayes 1853 A Brief Life of Blessed Antonio Rosmini

The start of the Roman mission The way the “heresies” were had seen Rosmini at the apex constructed was always the same: of his reputation and status in sentences were extrapolated from this world, like Jesus on Palm various parts of a book, and put Sunday; by the end, he was a together to make them say the defeated man, having failed “heresy” thought to have been in all the political objectives detected. This unscrupulous and he had set for himself at the false method could be spotted beginning. Moreover, some of easily by a learned and unbiased his ideas about the Church had mind, and a number of bishops been condemned as dangerous and friends of Rosmini took a to others. The consequences of strong stand against it, but it the prohibition of the books worked for all those who had proved extremely serious both never read Rosmini and who had for Rosmini and for his Institute. little critical sense, relying on the One immediate consequence was words of the respected Jesuits. that his opponents took heart from the signals coming from The letters of this period witness Rome and began a sustained to Rosmini’ suffering for the vile attack on him and on his manner, the invented heresies, writings, along the lines we have and the dubious intentions of his seen earlier. attackers:

Particularly vicious was a book “The Jesuits are tearing me apart entitled “Postille” (“Notes”) without mercy, and promise that written by a Jesuit and containing in a very short time all my works 327 paragraphs of “heresies” will be condemned. Many of allegedly taken from the writings my enemies take advantage to of Rosmini. The book was damage not only my reputation, distributed to bishops in Rome which I have given up to the and elsewhere, asking them to Lord in sacrifice, but also more put pressure on the Holy See to seriously the Institute and its condemn Rosmini as a heretic, many works of charity” (to Fr. and all his works. A similar book, Barola) written by the Jesuit Fr. Ballerini, and entitled, “Letters of a priest “It is truly sad to see the Civilta’ from ” was distributed Cattolica [a prestigious Jesuit with equal zeal and purpose. magazine] go down so low as to invent what is not in my books, instead of showing love 53 A Brief Life of Blessed Antonio Rosmini

for the truth, which alone is the to tell him that he was no longer foundation of civilisation and of favourable to the Rosminian the Catholic faith” (to Fr. Smith) Fathers, since their Founder had two of his books in the “There are other books against Index. He did not want them to me in circulation that are passed preach anywhere in his diocese from hand to hand in great of Westminster, and said that he secrecy. Two Jesuit priests have would keep a vigilant eye on their just now published another book work elsewhere in England. To using the same tactics. And even the astonished Fr. Pagani who in London, in the houses of had asked why he had changed Catholic nobility, the Jesuits are his mind so radically, Cardinal informing everyone of the great Wiseman said that he had heard heresies professed by me and of from the Jesuits that soon all the forth-coming prohibition of Rosmini’s books would be of all my works” (to Benso di condemned, that Rosmini himself Cavour) would be asked by the Pope to step down as Superior General, “The Jesuit Fathers have re- and that the Institute itself would started the persecution against be changed drastically. me of some years ago that had been put down by the authority The Institute suffered of Gregory XVI by means of considerably in Italy as well. a severe command to stop the Some bishops advised young men quarrels. They think the time not to enter the Institute, and at has now come to oppress me times, tried to persuade one or with such violence, intensity, the other of the Fathers to leave and acrimony like never before. the Institute. The opposition to I said, “the Jesuit Fathers” but I Rosmini of the Austrian bishop should rather say, “some of the of Verona caused the end of a Jesuit Fathers” although I know Rosminian house there. from reliable sources that their Fr. General is not only aware but But, in spite of the opposition approves of it. I take my revenge and persecution, the Institute by praying daily for them” (to G continued to expand. The Sisters Fedrigotti) of Providence, in particular, were blessed with many vocations and In London, Cardinal Wiseman were very much in demand from had called Fr. Pagani, the local bishops. By the year 1872, Rosminian Superior in England, at the death of their first Mother 54 A Brief Life of Blessed Antonio Rosmini

General, appointed by Rosmini in He sent to Rome Fr. Bertetti, with 1837, there were 500 Rosminian the task of answering questions sisters, working in 50 different from members of the commission religious houses. and to provide clearer additions if required. The work of the Pius IX had not changed his Commission was truly enormous admiration and love for Rosmini. given the great number of books From the exchange of letters to examine, and the difficulty of between Rosmini and Cardinal the topics. The Pope himself had Castracane in 1850-1851 we selected the 16 members, and come to know that the Pope had they worked for a period of over not entirely given up on the idea three years. of creating him a Cardinal, on condition that Rosmini would On 3 July 1854 there was write a book retracting what he the final session presided by had written in The Five Wounds. the Pope himself, a very rare To Rosmini’s request to know occurrence, with the presence of what precisely the Pope would 8 Cardinals in addition to the want him to retract there was no 16 members of the Commission. reply. The verdict was extremely clear: “The works of Antonio However, Pius IX finally Rosmini are declared free from intervened to put an end to the errors” (in Latin,”Dimittantur persecution against Rosmini by opera omnia Antonii Rosmini”). repeating the order of silence of The comments of some of the his predecessor and by setting members had been most telling: up a commission to examine Fr. Caiazza, for example, had carefully all the works of praised enthusiastically the Rosmini. The commission was set philosophy and theology of up in answer to worries expressed Rosmini, and Fr. Trullet found by the bishops who had read his view perfectly in line with the Postille or the other books the views of St. Thomas and written by Fr. Ballerini; but it St. Bonaventure, and compared did not displease Rosmini either, Rosmini’s work to the works of who felt that he had nothing to the great Fathers of the Church, fear from a thorough, scientific from Augustine to Ambrose. investigation of his books from truly learned men steeped in The Pope had hoped that the sound doctrine. Dimittantur would put an end to the persecution of Rosmini, but it 55 A Brief Life of Blessed Antonio Rosmini

didn’t. Required at the same time of the Dimittantur was a fi rm condemnation of the various libel books that had been written by the Jesuits, as some members of the Commission had requested.

The Pope, instead, fearful of damaging the Jesuits, who were considered widely as the keepers of orthodoxy and who had troubles of their own with various governments in Europe, avoided taking measures against them. This was interpreted as a “lukewarm” support for Rosmini, and soon afterwards attacks against his writings began to appear, although in a much milder form.

56 A Brief Life of Blessed Antonio Rosmini

Chapter 10 Rosmini’s holy death at Stresa, 1st July 1855

“Adore, Be Silent, Rejoice”

Rosmini by Vela 57 A Brief Life of Blessed Antonio Rosmini

Rosmini’s holy death at Stresa, 1st July 1855

During these years, Rosmini’s Locke, Hume, Reid, and many double mission had continued others and had identifi ed truths with the usual intensity and and serious errors in their views, whole-hearted commitment. By errors which were not new the end of his life he had written since they tended to reappear over 100 volumes of philosophy periodically in human history. and theology, 13 volumes of letters, hundreds of articles, The result of his profound essays, spiritual works. Not for studies and meditation was one moment, during the time of what he called “the system of the painful controversies, did he truth”, a Christian philosophy doubt that God’s Will for him that had unshakeable rational was the restoration of Christian foundations. Anyone who reads philosophy, and the setting of his books with an open mind strong basis for theology. Not for experiences the power of the light a moment did he doubt that God that comes from them. had asked of him to found both the Institute of Charity and the In a letter to Fr. Barola, Rosmini Sisters of Providence. communicated to him his persuasion that his writings His extraordinary mind had read were full of the light of truth: with extreme care all the greatest “I am convinced, and please do authors of all times, from the not consider this pride for God classics of ancient Greece and knows that I do not lie when Rome, to the great Christian I acknowledge myself most writers, from the Fathers of the unworthy of His favour, yes, I Church to the more modern am convinced that my doctrine theologians and philosophers. comes from God, and that it is His early years had been an God alone who communicates it intense workshop of preparation. to me, not so much with human He had studied carefully the means but with the light of His great philosophers of his time, grace”. Kant, Hegel, Fichte, Schelling, 58 A Brief Life of Blessed Antonio Rosmini

Rosmini returned to Stresa hear a word from the learned on 2nd November 1849. After philosopher and the saintly one year he moved from the priest. When the time permitted, novitiate house on the hill to the some of the closest friends, like “Palazzo Bolongaro”, a spacious Manzoni, Gustavo Cavour, and mansion by the lake left to him Bonghi engaged in long and by the holy woman countess learned discussions with Rosmini, Maria Bolongaro. His presence against the splendid scenery transformed the mansion into a of Lake Maggiore. The young “house of piety, learning, science, Ruggero Bonghi left a detailed and hospitality”. record of such conversations in his book entitled, “Le Stresiane”. His days had the same routine: the sign of the Cross and the Towards the middle of August Credo kneeling by the bed first 1854, Rosmini wrote his will, thing in the morning, one hour leaving all his possessions to the meditation, a long celebration of Institute of Charity, having a Mass, and the recitation of the little earlier made arrangements breviary in the garden. Twice a for the well being of his brother day he met the community for Giuseppe, who had married the the examination of conscience; in noble woman Adelaide de’ Baroni the evening they said the Rosary Cristani. He then returned after together, and read from the New an absence of seven years to his Testament. The time in between native Rovereto. was taken up by the writing of books, correspondence, and It was during his last visit to heated discussions with the many Rovereto that a mysterious and friends who came to visit or dramatic event occurred to him. stayed with him. He had been invited for a meal by an aristocratic family very In effect, Casa Bolongaro, close to him. In the evening of became a place of pilgrimage for the same day he felt very ill, and many: friends, religious, people after a very bad night he failed from all walks of life came to him to appear for the celebration of for advice. Famous ecclesiastical Mass in the morning. His sister- figures, Lacordaire, Wiseman, in-law Adelaide went to his room Newman, members of the to see what the problem was, and nobility, university professors and as she entered the room she saw lecturers of Seminaries, , him trying to walk, unsteady on and priests, they all wanted to his feet and helping himself with a stick. 59 A Brief Life of Blessed Antonio Rosmini

She asked him how he felt, and Her witness was given to Fr. he replied, “My dear, I have been Lanzoni, Fr. General at the poisoned; yesterday, at dinner, as time, Fr. Paoli, Fr. Setti, and Mr. soon as I had the soup I knew I Zamboni and the signed record had been poisoned”. was put into the archives. Since she could not believe it, he told her the name of the person It is a fact that, after that he thought had done it. He never incident, Rosmini’s health never said another word to anyone else recovered. He suffered from about this incident, and refused intense intestinal pain, and no to see a doctor for many days. cure was ever found to alleviate Countess Adelaide believed that his conditions. He had been in the reason for this behaviour was poor health for most of his life, the fear Rosmini had of causing and had always suffered from suspicion and embarrassment for liver troubles, but the intensity the family that had invited him, and persistence of this illness was and he knew very well that none quite different. of them had any part in it, but it had been the work of one of He returned to Stresa, and spent the guests at table who had had winter alternating long periods grudges against Rosmini in the in bed with others that allowed past. him to do some work. But it soon became clear that he would Countess Adelaide felt obliged not recover. From the beginning to secrecy, until, nearly twenty of May 1855 his conditions years later, she came to know that deteriorated considerably and he there had been another attempt was forced to bed. to poison Rosmini a few years earlier, in 1852. It had happened As the news of his grave illness at Stresa, when a stranger had spread, there was a continuous asked Antonio Carli to put flux of friends who came to some poison in Rosmini’s food, pay their homage and to hear after the promise of money. The once more his wise words. He faithful servant had looked at welcomed everyone with a smile the stranger in great disbelief and words of comfort, raising and fright, and the man then their mind immediately to the made his way out immediately, goodness and love of God. disappearing into the night. Very moving was the meeting between the old and nearly blind friend Tommaseo and 60 A Brief Life of Blessed Antonio Rosmini

Rosmini who had not seen each “Dear Bonghi – he said to other for over twenty years. his young friend from Naples After embracing him warmly, – behold, I am in between two Tommaseo said, “Apart from the worlds, the world of vanity and grey hair, you have not aged!” the world of truth. It will not be Rosmini answered quoting from long before I appear before God: the Psalm, “You make happy all my trust is placed in Him. Yes, my youth”; “But it will not be our hope is all in Jesus Christ, in renewed like an eagle”, answered our union with Him. Let this be Tommaseo with another also our glory”. quotation from the Bible, as they used to do during their University On the 16th June, his greatest days at Padua. They spoke with friend Alessandro Manzoni came great passion about literary topics to see him. He himself had been and at the end Tommaseo assured ill and could not come earlier. Rosmini that he would come “Oh, my dear Rosmini, how again to see him. are you?” said Manzoni; “I am in God’s hands, hence I am He came back a few weeks later, well. But you, dear Manzoni, just in time to receive the very why come so soon after your last goodbye. On that occasion, illness?” “I would do much more Tommaseo knelt at his bedside to see my Rosmini”, answered asking with tears his blessing; Manzoni. “Well, you wished “The Lord will give you His to show your kind friendship, blessing – said Rosmini as moreover Manzoni will always Tommaseo grabbed his hand be my Manzoni in time and raised in blessing to kiss it – on eternity”. Manzoni then said, our part let us think first of all “Let us hope the good Lord will about the great work of saving keep you here with us and give our soul”. you time to bring to conclusion the many beautiful works that The many friends who came you have started. Your presence and stayed till the very last among us is too necessary”. moment of his precious life “No, no – said Rosmini – no had an opportunity to see his one is necessary to God. The extraordinary faith, patience, works that God has begun He and endurance in suffering will bring them to fruition. I am without raising a lament, and his afraid I may be a useless and face always open to a smile to even damaging obstacle. This fear welcome anyone who came. helps me to accept death, better 61 A Brief Life of Blessed Antonio Rosmini

still, it makes me desire it…” As The of Turin Lorenzo he said this, he took Manzoni’s Gastaldi, who had known hand and kissed it. Manzoni, Rosmini over a period of many embarrassed, was hesitant about years, thus summarised his life: doing the same, he did not want to put himself at the same level of “I have always admired in him his friend; he went by Rosmini’s a most lively faith in God, a foot and kissed it. Rosmini firm and unshakeable hope in protested, “This time you win, I God and Divine Providence, a have no strength…” generous and heroic offering of himself daily to God and to his A few days later, as Manzoni neighbour, a most pure piety, a asked Rosmini, “What will we do most fervent love for the Holy without you?” Rosmini answered Catholic Church and for the Holy leaving his spiritual testament, See, a most profound humility, a “Adore, Be Silent, Rejoice”. most perfect Christian endurance before all trials. He showed Death arrived at one thirty in the himself at all times a holy priest morning of 1st July 1855, after full of the Holy Spirit, and a eight hours of intense agony. precious vessel chosen by God for It was the feast of the Most the Church, to promote a clear Precious Blood of Jesus, the great understanding of the doctrines feast of the love of God “usque of St. , and to ad finem”. provide powerful philosophical basis to a renewed Catholic Ruggero Bonghi, when Theology. announcing his death to the Italian people, said, “One of the greatest minds and the holiest men to have lived in Italy in this century has left this world. He has left us a legacy of affection and ideas; his brethren and his friends will take care of the one, it falls to the Italian people to cultivate the other. All of us feel uplifted as we recall his Casa Bolongaro at Stresa, where memory”. Rosmini died

62 A Brief Life of Blessed Antonio Rosmini Rosminian Philosophy

Chapter 1 The “Rosminian Question”

63 Rosminian Philosophy

The “Rosminian Question”

“The devil knows the Institute absolution, the Dimittantur of of Charity much better than our 1854. opponents”, said Rosmini during the diffi cult times of the approval It should have been the end of in Rome of the Constitutions. the persecution against Rosmini; We, perhaps, may be excused this is what Pope Pius IX had for saying, “The devil knows the hoped. Instead, soon after value of Rosmini’s philosophy Rosmini’s death, the attacks of the much more than his opponents”. opponents restarted, cautiously at fi rst, until the death of Pius IX in His teaching was covered by the 1878. dark clouds of violent opposition from a small current within the After the fi rst letter, Church and from a group within Aeterni Patris, of the new Pope the , that rejected Leo XIII, in 1879, by which the his approach of constant dialogue Pope sanctioned the return in with modern philosophy, and his Seminaries and among Catholic freedom from stale and antiquated scholars of the study of St. formulations and methods that Thomas Aquinas, the attacks on no longer spoke to the minds Rosmini intensifi ed. and hearts of those who were searching for the truth. His philosophy was presented as opposing the theology of St. We have seen how this current of Thomas, and therefore, contrary opposition managed, with the help to the indications of the Holy of Cardinal Antonelli, to have two Father. The Jesuit Fr. G. Cornoldi works of Rosmini placed in the published a book with the telling Index of books condemned by the title, “Rosminianism, a synthesis Church. We have also seen how of ontologism and pantheism”. a subsequent examination of all the works published by Rosmini Others began collecting was concluded with a complete propositions from works of 64 Rosminian Philosophy

Rosmini, especially the ones “Our obedience today is put to published after his death a stern test; but we must obey and left unfinished by him, authority and do the Will of Theosophy, and Commentary God… I beg you all, for the to the Introduction to the love of Jesus Christ, who was Gospel according to St. John. obedient unto the death of the The propositions were made cross, to refrain henceforth from up of sentences found in the teaching, defending or in any books, but taken out of context, way maintaining these forty or put together from different propositions, and to require paragraphs. The result was the same obedience from all the that Rosmini was accused of brethren entrusted to your care. ontologism, pantheism, of denying creation, of confusing the natural After all we are not philosophers and supernatural order, of denying but religious, hence we shall the direct creation by God and the continue to serve peacefully our immortality and unity of the soul, beloved Lord, both “in ill repute and so on. and good repute”, occupying ourselves zealously in the works of The decree of condemnation charity we have undertaken, and of the “Forty Propositions” of applying ourselves with all our Rosmini by the Holy Office was heart to our own sanctification. promulgated in 1888. It was Console yourself by recalling known as the “Post Obitum”: the solemn words of the Apostle “After the death of Antonio St. Peter, “Humble yourself, Rosmini there came to light in therefore, under the mighty hand his name various writings in of God, that in due time He may which several doctrinal topics exalt you. Cast all your anxieties were expounded and expressed… on Him, for He cares about you” which did not seem conformable with Catholic truth… Such 40 One can imagine the effect propositions are condemned…” produced by the condemnation of Rosmini. The opponents rejoiced Fr. Lanzoni, successor of Rosmini at their tremendous victory; the as General of the Institute, did name and the figure of Rosmini what Rosmini had done in 1849, became immediately associated by submitting humbly, simply, and with the worst heretics who without hesitation to the decision had done incredible damage of the Church. He wrote a moving to the Church. The people letter to all the Superiors of the who loved Rosmini perceived Institute: in the depth of their being a most acute suffering for seeing 65 Rosminian Philosophy

truth treated so arrogantly and John XXIII valued Rosmini to mercilessly: was not Rosmini a the point of conducting his own most holy, humble, devout son retreat on Rosmini’s Maxims of the Church? Had he not toiled of Christian Perfection; Paul VI to the exhaustion of himself to considered The Five Wounds a defend, serve the Church? Did “prophetic work”; it was under he not write at the command of the Pontificate of John Paul II the Popes after an extraordinary that Rosmini’s name was finally preparation to know the mind of and definitely cleared by the the Church through her teachings, Congregation for the Doctrine the Fathers of the Church, of the Faith in 2001; and now the great Christian thinkers? Pope Benedict XVI, a great Moreover, was it not clear that thinker himself, has blessed and Rosmini had never written the 40 sanctioned the beatification of Propositions condemned by the Rosmini. Church since they did not reflect his true teaching but had been It is regrettable that a great “constructed” by his opponents? Christian philosophy and theology have remained neglected and so The Institute of Charity and the little known until our own times. Sisters of Providence went through The problems that Rosmini dealt their own most difficult period, with are very much the problems with very unclear future. The of today, only made worse by words of Cardinal Wiseman to Fr. the years and by the lack of Pagani in 1851 resounded harshly profound and persuasive Catholic in the minds of Rosminians after apologists. the condemnation of the forty propositions: “I do not want the This is why the beatification of priests of your Order to preach in Rosmini is so important: it clears my diocese, since your Founder Rosmini in a definitive manner has works condemned by the and casts away any cloud from his Church”. teaching and his work. Moreover, The Rosminian Question kept it gives a fresh impetus to listen Rosmini and his teaching under to a much needed voice that has a cloud for over a century; some been silenced for so long, and that progress was made by various provides most original and far writings defending Rosmini in reaching solutions to the problems more favourable times, but the of our era. real breakthrough came with Vatican II.

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Chapter 2 What are the main issues of philosophy today? Rosminian Philosophy What are the main issues of philosophy today? Is there an “objective” truth, is morality created by ourselves, universal, valid for every our society, our religion? Are intelligent being now and for there moral commands valid for eternity? Or is truth “relative”, every human being? Is morality “made up”, “constructed” by the “true” for people of all races and individual or by our own culture religions? The most common or by our own religion? The philosophical answer today majority of philosophers today is that morality is man-made, teach that “the quest for objective created by different cultures truth is folly”, that there is no or religions, “constructed” objective truth, and that all by society, or made up by the truths are man-made, created “taste” or the “emotions” of by ourselves, by our society, by individuals. Morality, therefore, our religion. Therefore, there is relative or subjective, and no is no “really true” knowledge, morality can claim superiority morality, religion, philosophy: all over the others, since there is is made up, all is “relative”, no no objective truth in morality, morality, no religion, no system and morality changes all the of truth is better that the others, time. Rosmini deals with they are all “relative” to each these problems in “Principles group. It is easy to see how this of Ethics”, “Conscience”, bleak conclusion brings with it “A Comparative and Critical scepticism and disintegration History of Theories about the of values. Rosmini deals with Principle of Ethics” these problems in “New Essay concerning the origin of Ideas”, Is there a God? Is it possible “Theosophy”, “Introduction to to prove rationally that God Philosophy” exists? The accepted answer today is that reason is incapable Is there a morality that can of proving the existence of God: claim universal acceptance? Or all the traditional arguments 68 Rosminian Philosophy have been demolished by severe illnesses are not “persons”. For criticism, and the conclusion is Singer the concept of “person” that belief in God is a matter is the guiding principle of of personal preference or of important ethical choices: a blind “faith”. Marx, Freud, “person”, whether animal or Nietzche and many others human, must be respected, have demonstrated that belief protected, etc.; a non-person may in “God” is a virus, an illness, be disposed of if the need arises. an alienation; others, that it is Abortion, euthanasia, embryo- simply an irrational choice based experimentation, even infanticide on no evidence. God and religion, may be justified since we are therefore, are simply human not dealing with “persons”. “constructions”. See Rosmini’s See Rosmini’s “Anthropology “Theosophy”, “New Essay”, as an Aid to Moral Science”, “Supernatural Anthropology”, “Philosophy of Right”, and “Rationalism ”. “Psychology”.

It is fashionable today to Do we have a spiritual soul? talk of the human “person”, Are we made up of “body” and of “personal” relations, of “soul”? Do we have a spiritual education centred on the “I”, or an immaterial “Mind”? “person”. But, what is the The widespread philosophical accepted meaning of “person”? answer today is that there is P. Singer, a very popular and no spiritual soul, spiritual I, influential philosopher, thinks or immaterial Mind: we are that everyone would agree with “material” beings, and our brain his definition of person: “a being is capable of performing all that who is aware of himself, capable was once mistakenly attributed of having memories of the past, to a spiritual soul. So there is no and expectations and dreams inner I, nor soul: evolution tells for the future”. On the basis us that the origin of the universe of this definition, he declares and of all in it – including all higher animals “persons”: humans – derived from a ball dogs, cats, horses are “persons” of gas, entirely material and because they can fulfil all the subject to scientific investigation above requirements; on the other and laws. There is no place in hand, foetuses, even newly born the universe for an immaterial, babies, and elderly people with spiritual substance: all is matter dementia or other serious mental or physical energy. Talk of 69 Rosminian Philosophy “soul” is considered a remnant are all rights “acquired” and of superstitious beliefs prevalent “granted” to us by society? in ancient times. Connected What is the essence of right? Are with this is the question of free some rights at least universally will: matter is determined by binding? Most philosophers physical laws, material humans, tend to dismiss the idea of therefore, have no real free will “natural” rights in favour of but are, like all else, determined “positive” rights agreed by the by physical laws. See Rosmini’s members of the society on the “Psychology”, “Anthropology as basis of self-interest. Others, an Aid to Moral Science” especially in totalitarian regimes, tend to argue that all rights are It is said today that the “problem given by society for the good of evil” is the most powerful of society over and above the argument against the existence of individual. What is the Catholic God. Can Christianity provide an answer to these questions? See answer to this problem? Modern Rosmini’s “Philosophy of Right”, philosophers reject St. Augustine’s “Constitutions according to solution to the problem, on the Social Justice”. basis of evolution, of cruelty in the animal world, of the What is education? Is it a suffering of innocent people. fragmented acquisition of Other Christian solutions have certain skills useful to society, been subjected to the same to increase productivity and fierce criticism and dismissed wealth? Is education a directing as incapable of answering the of young people to a career that problem. Is there a Christian way will fulfil their ambitions and forward for this problem? See make them comfortable in life? Rosmini’s “Theodicy” Are the different subjects of human knowledge separate and Individuals and groups today disconnected from one another, often speak of “rights”, even or are they parts of a beautifully “animal rights”. Individuals, unified structure? What is the families, societies, nations claim purpose of education? Is there “rights” and they all accept, a right for the Church to have formally at least, corresponding Catholic schools? For what duties: but, what are “rights”? purpose? See Rosmini’s “Essay Are they privileges we are born on the unity of Education”, with, hence “natural” rights or “On the freedom of Teaching”, 70 Rosminian Philosophy

“On Christian Education”, deeper and comprehensive study “Methodology”, “Logic”. one has to engage in a much more specialised reading of the It is clear that the problems raised substantial volumes written by above are “our” problems, and him, most of which are available that they require urgent and valid in the English translation. solutions. Modern philosophy has provided our generation with very unsatisfactory answers, signalling a tremendous decline in moral, religious, personal values. They are also the problems studied most carefully by Rosmini to which he produced original, persuasive, valid solutions from the perspective of reason, in full convergence with the demands of Catholic faith and doctrine. For Rosmini there is no opposition between reason and faith; reason has all the means for dealing with its problems while at the same time demanding a fuller explanation which theology is ready to provide, according to the adage, “Philosophy is the servant of theology”. Faith and reason meet and call on each other, strengthening each other. In his View of Sacro Monte Calvario Encyclical letter, “Fides et Ratio”, John Paul II acknowledged Rosmini’s contribution to a deeper understanding of this intimate relation.

A short booklet like the present one, meant for the general public, cannot deal but with simple indications of the answers given by Rosmini on some issues. For a 71 Rosminian Philosophy Rosminian Philosophy

Chapter 3 Is there an objective, universal Truth?

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It is obvious that the first ideal being that we know real problem of philosophy is whether being; and it is from the relation truth is possible for our limited between ideal and real being that intelligence or whether in fact we have moral being. It is easy there is any truth at all; if it can from the idea of being to ascend be proven that we cannot reach to the Mind that thinks it from truth or that objective truth does eternity, and to grasp something not exist then all our writing of the mystery of the , after and discussing would simply be its revelation from the Son “who a waste of time. The answer for is in the bosom of the Father”. most philosophers today is that Let’s begin at the beginning. we cannot reach truth, or, as Wittgenstein puts it, “the spade We think “being”, we turns up” every time we seek for have the idea of being. objective truth. We only have “relative” truth, which is no truth Rosmini, faithful to his method, at all. begins with a fact: all human beings think “being” in a Rosmini is known as the universal mode. What does it philosopher of the “idea of mean? It means that we can with being”, and it is no exaggeration our thought concentrate only to say that the whole of his on the most common feature powerful system of truth is of all things, ignoring all other founded on this prodigious qualities, and this is “being”. idea. The idea of being solves When we say, “Reason is proper the problem of epistemology, to humans, who have feeling it distinguishes man from any in common with animals, and other being in the universe, it is vegetable life in common with the principle of Morality, Right, plants, but “being” in common Education, it is the “divine in with everything” we are actually nature”, linking man to God thinking of the most common and opening the way to natural feature possible to all things, and theology. Moreover, the idea of that is “being” in a universal being is the Truth. mode. Try to understand this simple fact: to say that we The idea of being is the source of have the idea of being is to our knowledge of “real” being say that we can think “being” and of “moral” being: being is in a universal mode, without one, but in three modes, ideal, any determination, as the last real, and moral; it is through thing that remains in all our 73 Rosminian Philosophy

thoughts if we take away from think of anything without the each of them all their qualities idea of being, we cannot have and characteristics. Take in any thought without the idea your hands three different of being. All our ideas have the objects, a pen, a flower, a idea of being. This is the amazing rabbit: if you disregard all their discovery: there is no thought particular characteristics you that does not contain the idea of will be left with existence as being. And vice-versa, without their most common feature. To the idea of being no thought, think of existence without any no idea is possible. No other determinations, any specific philosopher had ever come to characteristics is to think “being” this clear conclusion which is of in a universal mode. All of us, extreme importance. Let us see therefore, can and do think of what it means to say that the idea being in a universal mode. of being is present in all other ideas.

“This fact is so obvious – writes Think of the dog you know so Rosmini – that to mention it well with all its little quirks and would be sufficient. Yet it is the habits. Now, take away with extremely simple foundation of your mind all the specific traits the entire theory of the origin of your dog: you are left with the of ideas. To think being in a idea of dog in general. Continue universal mode means that we to take away with your mind all have the idea of being in all its the characteristics of the dog in universality; without the idea of general, and you are left with the being we cannot think being”. idea of animal, of something that has life, motion, etc. Continue We cannot think of the process: take away from the anything without the idea of animal in general all life, idea of being. all motion, and you are left with the idea of a thing in general. The first step then is to know Notice that you are all the time the fact, that all human beings thinking “something” that is, have the idea of being, the idea having the idea. You can still of existence in general. They all progress further in your thinking: know what existence means. Why from your idea of a thing in is this fact of such fundamental general take away the idea of real importance? Take the next step existence, of a real entity and you which is to notice that we cannot are left with the very last possible 74 Rosminian Philosophy object of your thought, the idea of thinking “being” when I of possible existence, the idea of am thinking”, and yet you are being. You cannot go any further, necessarily thinking “being” since if you now take away even because “being” is contained in the idea of possible existence, all your ideas, there is no idea then nothing is left for you to without “being”. You are right think, the object of your thought to say that you may not be aware is gone. The idea of being is, of it, but the fact is that if you therefore, the very last source of think you think being, you think the idea of your dog, without it “something”. the idea of your dog cannot exist, cannot be thought. Notice that One immediate consequence of your particular idea of your dog this fact is that the idea of being is contained in the more general is the source of all other ideas idea of dog, the more general idea and, therefore, the source of all of dog is contained in the general knowledge. You are aware of the idea of animal, and the general infinite variety of our knowledge: idea of animal is contained in the geography, history, physics, even more general idea of thing, anthropology, psychology, and the more general idea of biology, politics, ethics, thing is contained in the very last philosophy, and so on. Today, idea of being. In the same way even more than in the past, we that you cannot think of your pursue specialisations in all fields dog without thinking that it is an and are aware of the immensity animal, you cannot think of your of all forms of knowledge. The dog without thinking “being”. idea that all this infinite number of pieces of knowledge can be You can repeat the same process given unity by one single idea, the for any idea you have in mind: idea of being, is mind-boggling. the result will be always that the And yet, this amazing fact has very last possible abstraction just been analysed by us and from any idea whatsoever is the found to be true: the idea of idea of being. You should begin being, contained in all possible now to realise the importance ideas, is the mother idea of them of such idea: it is to be found in all, and all knowledge has its all other ideas, no other idea is source in it. Rosmini compares all even thinkable without the idea possible knowledge to a pyramid: of being! You are thinking now: at the lower end of the pyramid you are thinking “being”! You we find the infinite number of may say, “But I am not aware 75 Rosminian Philosophy

particular ideas, the higher we “being”. Then we have seen that ascend the more general are the this incredible idea is actually ideas, fewer in numbers, and such part of all our ideas, it enters in that they contain what is under all our ideas – therefore in all our them; when we reach the top thoughts. Indeed, there would we find only one idea, the idea be no other thought, no other of being, the most universal and idea if the idea of being should containing in itself all other ideas be missing. We can now ask: found below. “Where does this prodigious idea come from? What is the origin of “All human knowledge could the idea of being?” be represented by a pyramid in the form of a tetrahedron. Its Rosmini engages in a complete base is immense and made up and exhaustive search of all of countless individual truths, possible sources for this idea: like so many stones. On top the senses, myself, our spirit, of these is laid another row of reflection, but none of these the universal truths closest to traditional answers can withstand particular truths. There are a criticism, since they all hold large number of them, but not that ideas come from subjective as many as in the first row. As experiences, whereas the idea of one gradually ascends to the being and all ideas have qualities tiers above, each row has a which cannot derive from smaller number of truths with the senses or from subjective ever greater potentiality and experiences. In particular, the universality until, at the summit, idea of being is found to have the number itself disappears into following characteristics: unity. At this stage, universality has reached its full, infinite 1. Objectivity (sensations are potential in the last tetrahedron our modifications; idea of at the summit of the pyramid” being is independent of us, (Introduction to Philosophy, and cannot be changed by the no.8). thinking subject) 2. Possibility or Ideality (idea of What is the origin of being is intuition of possible the idea of being? beings) 3. Simplicity (absence of Let us proceed: so far we have anything material, anything seen that we all have the idea extended) of being, we can and do think 4. Unity or Identity (it is the 76 Rosminian Philosophy

intelligibility of all that is) 5. Universality (sensation is Having carefully examined all particular, idea of being possible sources for the idea applicable to infinite things) of being and failing to find 6. Necessity (what is possible a satisfactory one, Rosmini can never be thought of as concludes that the only true impossible) origin of this universal idea, 7. Immutability (idea of being mother of all ideas and the is always the same, even if unifying principle of all applied to many things) knowledge, is that it is given 8. Eternity (possibility of being to us in all its light as the is not limited by time) means whereby we can acquire 9. Indetermination (being in all knowledge. The idea of being its universality is devoid of is innate in us, is the “light of any determination). reason” that shines before our mind, it is not a production of The idea of being furnished with our own spirit, on the contrary such characters cannot possibly our mind contemplates the derive from sensations that idea of being in its complete are particular, beginning and objectivity. ending within our temporary modifications. It cannot come “That the idea of being is innate from the feeling of myself follows from what has been said: because this feeling, like all other 1. If the idea is so necessary and sensations, is particular and essential to the formation of restricted whereas the idea of all our ideas that the faculty being has completely different of thought is impossible characteristics. Moreover in order without it; to have the intellectual perception 2. If it is not found in of myself I need to have the idea sensations, nor extracted by of being already. The feeling reflection from internal or of myself is, in a sense, innate external sensations; since it is with us right from 3. If it is not created by God at the beginning of our particular the moment of perception; existence; but the universal 4. If finally its emanation from idea of myself, the intellectual ourselves is an absurdity; perception of myself, is acquired by putting together the feeling of Then the only possibility left is myself and the universal idea of that the idea of being is innate in being. our soul; we are born with the 77 Rosminian Philosophy

vision of possible being but we for Leibniz, and for Kant the 14 advert to it only much later” categories are innate. By admitting too many innate ideas, all of them The idea of being is the light failed to identify the “mother of that enlightens our darkness, is all ideas”, the fundamental idea the light that humans have and which is at the basis of all ideas, animals do not have. The cat the idea of being; their systems has sensations like ours even therefore cannot provide sure better than ours, but it has not foundations for philosophy. got the idea of being therefore it cannot have any idea at all. It has The Empiricists, on the other instinct and therefore instinctively hand, did not admit any innate moves towards pleasure and idea and failed, therefore, to recoils from pain, but it cannot explain the origin of the principles be aware of itself nor of the of logic, of other fundamental a things of the world around so priori ideas; moreover, they failed that it can pass judgments of the to explain the characteristics type, “This is I, this is a chair, of all ideas, their universality, this is a book”. Human beings, immutability, eternity, necessity, instead, are made intelligent from etc. Their systems therefore are conception by the constant vision also seriously vitiated and cannot of the idea of being. The idea is be true. independent of them –is given to them, always unchanging – and The principles of logic, its light makes them intelligent. fundamental to all that we think and say, are intuitions derived The idea of being is immediately from the idea of the source of all being, and enjoying the same other ideas. degree of certainty and truth. How do we get all the other ideas The discovery of the innate idea that provide us with knowledge of being solves the problem of about the real things of the the origin of ideas and provides universe, the ideas of things like a secure basis for all knowledge. “myself”, “tree”, “star”, “dog”? Plato, Leibniz, and Kant failed to solve the problem by admitting The origin of all such ideas is far too many innate ideas: all our easily explained once we recognise ideas are innate for Plato, only that the human subject is at once the “traces” of ideas are innate intelligent and feeling, has the constant vision of the idea of being 78 Rosminian Philosophy that makes him intelligent and can easily pass this judgment has feeling which allows him to since we are at once intelligent perceive all the sensations which and feeling subjects, we have the sensible qualities of bodies all the ingredients for making produce in him. The feeling the judgment and thus for subject is at the same time the acquiring the idea. This process intelligent subject. The matter of is called by Rosmini, “intellective all our ideas is given in sensations perception”, and is the way we felt by the human subject, the acquire all our ideas of bodies, formal part of all ideas is given including our own body. by the intellect that has as a constant object the idea of being. In the unity of the human subject we find intelligence and feeling, It was Kant who had discovered both innate, both necessary for that all our ideas of the world are the acquisition of all other ideas. made up of form and matter; the We have seen that intelligence matter provided by sensations, is the permanent vision of the the form given by the mind. idea of being, and we have His mistake was to say that the noted the extreme importance form consisted of 14 categories of his discovery. But Rosmini’s spontaneously produced by the brilliance is again in evidence mind on occasion of sensations. in his profound assessment of Rosmini argued instead that feeling, dealing with it in a way the form which is given by the that had never been done before. mind – which is independent of the mind – is the simple idea of The discovery of the being which contains in itself Fundamental Feeling all the 14 categories of Kant. When we see a tree, all the Rosmini claims that we have sensations caused by the tree in a “fundamental feeling” of us are felt by us. But feeling the ourselves since conception. sensations is not having the idea; “Life”, for Rosmini, is the the sensations remain in total intimate conjunction of spirit darkness, like in animals. We and matter, of soul and body, have the idea when our intellect which produces a fundamental provides the idea of being and feeling that remains constant makes the interior judgment, and permanent until there is life. “There is an object that causes This fundamental feeling is at the sensible qualities which are the basis of all other particular felt by me in sensation”. We feelings which are felt in a part 79 Rosminian Philosophy

of the body simply because the hands, feet, and of all other parts. whole body is constantly felt At that stage you should begin to by the fundamental feeling. The perceive this fundamental feeling fundamental feeling is the feeling of the life of your body. of our body reached by the nervous system, through which Truth and Certainty we feel our own life. It is through this feeling that we have a most The quest for certainty, for truth intimate and unique perception is the most noble and pressing of our own body which we feel as endeavour for many persons. one entity with us. Modern philosophy in what we call the western world – especially If we did not feel our body in a in the Anglo-Saxon world – has constant and permanent way we resigned itself to the view that would have great difficulty in truth is simply unobtainable, that explaining how we become aware we must remain satisfied with of particular sensations in parts “truths” that originate within our of our body; if we admit to its “form of life”, our cultures, our existence then it becomes clear languages; man made, relative that since we feel our body in a truths therefore. constant way we immediately become aware and feel the Scepticism about truth is the particular sensation that alters most dramatic feature of our the status of the fundamental modern world; we live in a feeling in that part of the body. world that is deeply affected by a “crisis about truth”. It is true that it is very difficult to become aware of the fundamental For Rosmini, the quest for feeling which is innate and truth does not take us far from constant. But having a feeling ourselves, it does not imply and being aware of it are two the most laborious and painful different things. Rosmini suggests investigation . Truth is with us an exercise to try to catch this since our conception! We are feeling: put yourself in a dark, made “intelligent” by truth, peaceful place and keep still for a which is the “idea of being”: we long time, trying to rid your mind make use of the idea of being of images and ideas of things; at all times since childhood, you will notice then that you can and there is no idea which is no longer perceive the boundaries not “informed” by the idea of of your body, the location of your being, by truth. Truth walks 80 Rosminian Philosophy with us, is always before us: notion, and the unique essence what an astonishing fact, capable properly indicated by it, is that of destroying the darkness of of “exemplar” or “original”. He scepticism and of giving great defines truth as the “exemplar of hope to modern man. things”. The concept of exemplar includes a relationship with what We have been using the word is drawn from the exemplar, that truth and idea of being as is, with its copy. The copy is synonyms, as interchangeable. true when it is perfectly like its In what sense can one say that exemplar. Truth is the exemplar, the idea of being is the common things are true when they truth? In what sense can one conform to their exemplar. say that the light that enlightens every man that comes into this The exemplar of any object is world is at the same time the idea its idea. The exemplar of the of being and the truth? horse we see is the full specific idea of horse through which we What is the intimate connection know the truth about the horse. between the idea of being and We know that the “essence” of truth? We have seen that the anything is that which is thought idea of being is present in all in the idea of the thing; and the our ideas, is the formal part of essence of anything is precisely any idea whatsoever, is the last the truth of the thing. The idea, possible abstraction from any the exemplar, contains the truth, idea. We have seen that the idea hence Rosmini’s other definition of being, being the source of all of truth, “Truth is an idea in so ideas, is the source of all our far as an idea is an exemplar of knowledge, which is therefore things”. one in its totality. The idea of being contains all other ideas and There are as many “truths” all possible knowledge. We can as there are exemplar-ideas of rightly say that the idea of being things. There is the “truth” about is the principle of knowledge. the horse, the “truth” about the sun, the “truth” about the But, what is truth? According chair, etc. But there is also the to Rosmini, if we examine “Truth” with an absolute sense, the different senses normally and always in the singular: this given by people to the word is the Truth which is attacked by “truth” we can see that its most the sceptics, or which we say is extensive meaning, its general in “crisis” today. We know that 81 Rosminian Philosophy

all ideas converge ultimately in is considered as the exemplar the idea of being which contains of things in so far as they are them all; the idea of being is known by us. Hence, the idea the mother of all ideas. Truth, of being is the one, universal, therefore, is eminently contained absolute “truth” by which we in the idea of being; the idea of know all things, because it is the being is the Truth by which we universal exemplar in which the know all things, is the Exemplar equality of all things is expressed. of all exemplars. St. Augustine gave truth this absolute sense when he defined “The idea of being is that which it, “That which indicates being”, represents all beings of any and again, “Truth is that which species whatever, and by which manifests what is””. all beings are known. It is the idea to which all species are The presence of the idea of being reduced, and could for this reason in every human being is a fact, be called the “species of species”. hence the presence of truth in The idea of being therefore every human being is also a fact. can be called “truth” when it

Sacra di Si Michele, an ancient given by King Albert of Piedmont to 82 Rosmini Rosminian Philosophy Rosminian Philosophy

Chapter 4 The Human Person

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The Human Person

Once we have the certainty primordial element “innate” that objective Truth is possible, in us. There is another element we need to study carefully the essential for our knowledge of the subject of knowledge, that is, world, the “innate” fundamental Man. Rosmini dedicated to this feeling whereby our soul feels study a large volume entitled, constantly and permanently the “Anthropology as an Aid to body, and through which we Moral Science”, which is a can feel all other sensations. We profound investigation, based would not be able to feel external on careful observation, of the bodies that stimulate or press defi nition of Man, and the three on our body if we did not feel volumes entitled, “Psychology”, constantly our own body. that deal more specifi cally with the “soul”. It is obvious that the Our soul, therefore, from the study of Man is the necessary moment of conception, is united step that makes possible to the body which is the term other major philosophical of its fundamental feeling and works: Ethics, Politics, Rights, through which it feels all other Education, and so on. sensations, and is united to the idea of being, the object of pure Ideas are essential for our intuition, and through which it knowledge of anything. They are forms all other ideas with the of a different nature from things help of the senses. which are real and subjective. All ideas are made up of the idea of The Soul is that being and of the infi nite number which “feels” in us. of determinations provided by the senses: the idea “horse” is the Human soul is the principle of an idea of something which is, and active, substantial feeling which, of the determinations given by identically the same, has as its the senses (shape, colour, taste, terms 1- extension (and in it a smell, texture, etc.). body) and 2- being. It is therefore The idea of being is not the only at one and the same time sensitive 84 Rosminian Philosophy and intellective (rational). However, soul and body are completely different and even The human soul is that opposed in their natures: the first principle of feeling and soul “feels”, the body does not understanding which, without feel but is the cause of sensation ceasing to be one and to have or feeling, the means whereby a single radical activity, is the soul feels. The brain, being constituted by something felt, body, cannot feel anything; it extended and corporeal, and by is the soul that is the subject of something understood, that is, sensations. Yet, it is the most indeterminate being. common mistake today among philosophers of mind to say that The soul is, therefore, a it is the brain that feels! substantial feeling. Observe carefully, however, this word The soul, therefore, is essentially “feeling”. In the same way that a principle that feels. All the one cannot have a Cheshire feeling activities of the soul are cat’s grin without the cat, there expressed by us with the word cannot be “feeling” without “I” or “Myself”. The I is not that which feels and that which the pure soul, because babies or is felt, without the soul that whoever cannot say “I” have feels and the body that is felt. nonetheless their soul: the I is the The conjunction of the soul to soul that reflects on itself, is the the body is what we call “life”, soul perceiving itself, becoming hence we can see how intimate aware of itself in its various the connection of soul and body operations. When we say “I read, is. Life always refer to sensation, I see, I wish…” the words express and properly speaking, resides in that we are doing the actions, and the soul where alone sensation the soul is aware of itself doing is present. However, life can be the actions. attributed to the body but only in so far as the body is intimately “I cannot doubt that I who feel, conjoined to the soul. Feeling think, speak, am the soul. The is the distinguishing mark of a soul, therefore, as I presently “living” creature, and animals are conceive it, is that being which defined by Rosmini as “subjective I intend to express when I use beings with feeling”. The feeling the word “I”. The person who principle in animals and in says “I” performs an interior act human beings is the soul. by which he enunciates his own soul. “I”, therefore, is the vocal 85 Rosminian Philosophy

sign enunciated by an intellective corporeal sensations. Animals soul of his own act when he do not intuit being, do not have turns attention internally to the idea of being, therefore they himself and perceives himself”. can never reach awareness of (Psychology, 69) themselves, they can never say “I”, their feeling of the body The way of acquiring knowledge remains constant but in total of our soul is to begin from darkness. They react to the “myself”, from my “I”. It is in stimulations of their body and of consciousness of our own soul bodies by the force of instinct. that we can discover what the soul is. If we did not feel the soul The human soul in ourselves we would not be able cannot be a “body”, an to say anything positive about the extended substance soul. It is the fundamental feeling The soul manifests the unity which constitutes the pure of the human subject, since the substance of the soul. The soul same soul intuits the idea of therefore is known to us, and as being and perceives his body, the a simple feeling principle which is “I who feels is the same I who present in all parts of our body is understands”. The primordial a spiritual subject which excludes intellective perception in a all possibilities of being made human being is the intellective up of matter which is instead perception of himself: the feeling essentially “extended”, and soul perceives the body with a therefore separate in all points. fundamental and constant feeling, but this perception remains Every “body” can be divided ad obscure and not an object of infinitum, and each part of it will knowledge until it is enlightened always be a separate unit, no by the light of the idea of being matter how small. Even atoms which is present in the human are one outside the other. And soul. The soul applies the idea if atoms are bodies, then they of being to the felt body and are extended and can be divided perceives it as its own body even further, in parts which will intellectually, thus acquiring again be one outside the other. knowledge of itself. Extension is what makes a body a body. This divisibility of extended The soul in animals is a feeling matter into an infinite number principle, but it has only of parts each separate from the 86 Rosminian Philosophy other, forced ancient philosophers St. Augustine wrote, “Sentire to admit to the existence of non est corporis, sed animae the soul, or of a principle per corpus”, that is, “The body which being un-extended and cannot feel, but it is the soul that spiritual could give unity to the feels through the body”. It is not multiplicity of material points. right to say, “It is the eye that sees, the ear that hears, the brain The soul can feel every part of that thinks”, we should with an extended body, the soul can more accuracy say, “It is the soul smell a rose while at the same that sees through the eye, that time looking at its beauty and hears through the ear, that thinks feeling the texture of the petals. through the brain”, etc. This simple unity of feeling could not be possible if the soul were to It is a most common mistake be an extended body. If the soul among modern philosophers of should be said to reside in each the mind to attribute to the senses part of the body, being part of all sensations, and to the brain the body itself, again it would be all perceptions and thoughts. impossible for the soul in the toe But the senses and the brain are to be aware at the same time of simply parts of the body, that is, the soul in the shoulder, or of the parts of an extended body which soul in the brain. There would can be divided ad infinitum. It have to be as many souls as is true that the senses carry the there are parts in the body, each impressions that will generate separate from the others. sensations. It is true that millions of neurons are on the move This is not our experience. Our whenever we perceive anything feeling principle is one and or we think anything. But the through the fundamental feeling “feeling” does not belong to the of itself reaches out to all other senses, nor the “understanding” secondary feelings in any part – itself a spiritual feeling – to of our body. It is the same I the brain: it is the soul, a simple, that smells the rose, admires its spiritual substance that feels and beauty, and feels the smoothness that understands. It cannot be of its petals. It is the same I that otherwise. feels every single part of the body. Only a spiritual, un-extended principle can join together so many different sensations and be the subject of all of them. 87 Rosminian Philosophy

The human soul is of life, the second from the fact immortal that the soul enjoys the intuition of being, and the third from the The soul is a substantial feeling. fact that the soul has a will. The feeling of the animal soul is purely corporeal. The feeling Death is the separation of the of the human soul is not only soul from the body: it is the body corporeal, but also intellective that fails in its organisation, and volitive. We have seen how that undergoes corruption and intimate and essential is the disintegration thus becoming connection of the soul to the incapable of being felt by the body. Feeling requires that which soul as its individual body. The feels and that which is felt, the soul, being a feeling principle soul and the body: the felt body that constitutes life, cannot die. cannot exist without the feeling The soul is simple, un-extended, soul and the feeling soul cannot immaterial: it is not subject to exist without the felt body. We corruption and death, that is, have also seen what happens to disintegration of parts. The the soul of the animal when its human soul, therefore, considered body dies. But what happens to under the aspect of its union the soul of the human being? with a body, survives the death of the body: but does it preserve The soul is life, and therefore its substantive and subjective when at death there is a individuality? In animals, says separation of the body from Rosmini, the soul is preserved the soul, the soul, essentially but it loses its individuality, life, cannot die. We have seen its identity; and it becomes that in this sense even the souls many feeling principles of other of animals will not die but will organised forms of matter, more become feeling principles of other primitive. The soul of the human organised matter, more basic and being preserves its individuality primitive. But will the human and identity simply because it is soul survive as a human soul? not only an animal soul but also an intellective and volitive soul. We have seen that the human soul is the principle of all The human soul is intelligent sensitive, intellective, and volitive because it has the faculty of acts, hence we have three proofs intuiting the idea of being from of immortality, the first from the conception. The soul is made fact that the soul is the principle intelligent by the intuition of 88 Rosminian Philosophy the idea of being, which comes Another proof for the from God. The soul is joined, immortality of the human soul is therefore, to the body but, more drawn from the moral quality of importantly, is joined to the idea human persons. This argument of being in a permanent way. is common to ancient and more The idea of being is eternal, modern philosophers. Here is immutable, necessary, hence what Rosmini says: the intellective soul is for ever conjoined to its eternal and “Seeing that rights were not immutable object. always safeguarded in this life, they realised that another life When the body dies, the human must exist in which equality soul retains its identity by the will be re-established between continuous presence to itself of the over-abundance enjoyed by the idea of being, and in the idea the wicked here below, and the of being it sees all its cognitions, undue suffering of the good. perceptions, idea of space, and But how are we to explain why memories. The immortality of justice must be triumphant? the human soul is real and is Because, I say, justice is of its depending on the fact that our nature immutable and eternal. soul has been made intelligent But this eternity proper to justice and has ideal being as the is based solely on the eternity constant object of its vision, an and immutability of being which object which is infinite, universal, shines in the human mind”. divine. Through the vision of this object, the soul can also see all The generation of the other personal characteristics, human soul ideas, and affections that contribute to its own unique Is our soul created directly by identity and individuality. God? Do our parents pass on to us the soul in the same way “I have demonstrated the as they pass on to us our body? immortality of the human soul The majority of people think that by starting from the principle, the soul comes from God, at the “The nature of every subject is moment of conception. Rosmini determined by its term”. The has an interesting view on this human soul, by having as its issue. term being in general which of its nature is eternal and impassible, Rosmini agrees fully with St. must itself be eternal”. Thomas that the human soul 89 Rosminian Philosophy

cannot possibly be generated generation together with the from the body. But can souls be body, to which it gives unity by generated from one another? feeling it as a whole. The body He mentions the opinion of which parents pass on is not a St. Augustine who did not feel dead body but a living one, like sure about the answer to this the bodies of the parents from question: “With regard to this which it is generated. The new matter – says Augustine – I have organised body is immediately not ventured in my writings to felt by its own immaterial feeling express a definite opinion, nor principle, whose nature it is to be imprudently to commit to writing inseparably united to the body. for the instructions of others This soul is not human soul yet, that which I cannot explain for because the human soul is not myself. It would take me too long only sensitive but also essentially to explain the motives which intellective. In order for this move me not to incline to one sensitive soul to become a fully opinion rather than to the other, human soul it must be created but to keep myself undecided into another substance, different between the two”. from a purely sensitive principle.

Thus, St. Augustine did not reject This is precisely what is effected the explanation of those who by the creative act of God, maintained that all human souls which, according to a fixed are derived originally from the law of Creation, provides that soul of Adam, and that this only “in the very act” whereby was immediately created by God. the sensitive animal principle According to Rosmini, the human becomes by generation the soul is a principle of substantial centre of a new development active feeling, which, while as the supreme principle of the remaining identical, has for its organisation and life of the terms a “body” in extension, and body, it shall be “illumined” the “idea of being” or existence, also by the “intellectual light” on which account it belongs to its which comes direct from God nature to be essentially sensitive Himself. This illumination and intellective. raises up in the substance of the soul a corresponding activity Now, as a purely sensitive and to receive that light by an act immaterial principle of animal of intuition which makes the life, the soul, as in the case soul substantially different from of animals, is transmitted by what it would have been had the 90 Rosminian Philosophy soul only been a purely sensitive human subject to acknowledge principle. and love what the intellect presents as being or truth. Thus, we may distinguish two causes co-operating to originate The will is a complex faculty that the human soul, although develops with age; the will of that which gives it identity as the child is only an “affective” a human soul is the creative will, wanting what is pleasurable act of God. The first cause on the basis of experience not operates according to the Law of of judgment. Later the child Generation, according to God’s progresses to wanting pleasurable words to Adam, “Increase and things on the basis of knowing multiply”; the second cause is that they are good for him, but to be attributed to God’s Law he is still unable to distinguish of Illumination, to which St. between greater and lesser goods, John refers when he says, “The immediate or delayed goods. Word was the true light which enlightens every man that comes A further important stage is when into this world”. the child passes from merely affective to “appreciative” will, Both laws, according to Rosmini, when he is able to evaluate the operate simultaneously at the known objects and choose one moment of conception of a new over the other; although the human being. choice is still based on instinct rather than on intelligence. Will and Freedom A quality shift happens when the Sensation and intellect are passive subject comes to realise that there faculties, the former receiving are other persons who have the the action of internal or external same rights, needs, dreams, desire bodies, the latter receiving the for happiness. At this stage, the light of reason. To every passive subject begins to see people and faculty there is a corresponding things not as means to his own active one, instinct as a reaction pleasure but as independent to sensation and the will as a and valuable in themselves. reaction to what is intuited by This is the time of “objective” the intellect. Instinct drives the knowing, when we forget animal to pursue pleasurable ourselves and consider the world sensations and to recoil from as it is; persons and objects are painful ones; the will directs the acknowledged for what they are 91 Rosminian Philosophy

and are “willed”, loved, valued The intellect, in conclusion, sees as good in themselves. the truth of things, knows things as they are; freedom determines It is at this moment, when a the will to either acknowledge, person is able to differentiate love, embrace the known truth or between good relative to oneself to reject it, or distort it, or hate or subjective, and good relative it; the action follows from the to others or objective, that the choice of the free will. conflict between the two orders of good begins: it is the moment The human person of decision for the will, which will pursue one rather than One can immediately understand the other. It is at this crucial why the “person”, the seat of moment of choice between the intellect, freedom, and will, is the subjective and the objective supreme principle in a human that we experience the faculty subject. All human instincts of freedom. It is freedom that derive from the subjective will make the choice between fundamental feeling, but intellect, the two conflicting goods, hence freedom, and will derive from freedom in humans is qualified objective being, since their acts as “bilateral”, it can choose one follow necessarily from the or the other. In this choice man intuition of being and truth. It has no other master but himself: is the link with the object seen freedom is the apex of man. by the intellect and freely willed, The act of freedom engages the that gives the human person the whole man, since it directs all infinite dignity that makes the other active faculties (instincts, person an end and never a means. volitions) towards the decided It is because human beings are purpose. “persons” that they are infinitely valuable and endowed with an Freedom, born of reason, is not infinity dignity. easy, since it has to compete Rosmini defines person “a with passions, customs, desires, substantial, intelligent subject, affections, persuasions, habits, in so far as it has a supreme and conditioning, all forces that incommunicable principle of do not easily conform to the activity”, that is a free will. Since categorical demands of the it is the intellect and the free will “intelligent will”. that makes one a person, then every human being is a person from conception since its soul is 92 Rosminian Philosophy enlightened by the idea of being at conception, making the new human subject intelligent and endowed with free will, even if the full use of such faculties is not immediate or may become impaired at any time later.

To sum up, the will, which is the constitutive of personhood, is the active, supreme principle in man. As such, it directs and binds together all other principles, setting them in their proper order, and using them as means to achieve the moral perfection to which personhood is called to by the constant link with the idea of being, and ultimately, with God.

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Chapter 5 Person and Morality

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People engage in many activities of being, and it takes from using skills and abilities, to it the qualities of necessity, great effect at times. They may immutability, universality, and become expert scientists, doctors, objectivity proper of being. athletes, musicians, and yet their Morality, therefore, does not achievement is not a guarantee issue from ourselves, as for that they have become “good” Kant, but from being which is persons. One can be an expert given to us as the light of our musician and a morally evil intelligence, objectively true, of person. We may be able to better divine origin. And since the idea one or the other of the aspects of being is innate, so is morality; of our human nature, but in and, like being, it is the same for order to be “good” morally we every “man that comes into this need to engage fully with our world”, with no distinction of intelligence and our will to better race, religion, culture, or time. the whole person, we need to educate our will to acknowledge Rosmini proves that morality and love the truth presented issues from the idea of being by to us by our intellect. A sound taking a moral law, any moral education has always as end the law would do, and noticing moral perfection of the person, that the law is a “notion” of the intellect and will, not simply the mind, an idea, which, like all development of aspects of human other ideas, requires for a full nature. explanation an ascending series of more general ideas, which It was Kant who based morality eventually terminate in the idea firmly on categorical imperatives of being, as the only source and that must be followed simply origin of all ideas. because they are the duties of a moral person, and not for other The idea of being is, therefore, secondary aims like happiness or the notion which we use to temporal or eternal rewards. produce all moral judgments, and is itself the very first law which For Rosmini also morality obliges can be stated as, “In what you and commands unconditionally, do, follow the light reason” – not since it is based on eternal, of reason which can be fallible, impassible, unchanging truths but the “light” of reason which is which demand reverence and infallible. obedience. Morality derives its commands from the idea 95 Rosminian Philosophy

If the object of morality is to the nature of a thing and “good”, in what sense, then, is harmonises with the nature’s “being” connected to good? The principle of existence. Everything common definition of good is tending to destroy a nature is “that which is desired”, in which considered opposed to it and definition we can distinguish the harmful and evil. In conclusion, enjoyment and the perfection everything is good in so far as it enjoyed. The enjoyment is clearly is, in its intrinsic order. subjective, but the perfection enjoyed is the perfection of “Being and good therefore someone or something which can are the same. ‘Good’ is ‘being be considered independently from considered in its order’, and the any subject. order, when known, is enjoyed by the intelligence. ‘Good’ is ‘being “Perfection –says Rosmini- as felt’, in relationship with means an order intrinsic to the intelligence, in so far as the things, corresponding to their intelligence sees both what every most desired state”. We derive nature requires and that to which such definition first of all from it tends with its forces”. our own experience, for we know that when all parts in us work We need to distinguish between in perfect order and harmony, subjective, objective, and moral causing a habitually pleasant good. A subjective good is sensation, we consider this good relatively to a subject orderly state a bodily perfection. enjoying it. The perspective is from the subject’s point of view, Next, we make similar and it may indicate a negative observations of all other animate, approach when, ignoring that sensitive beings, and these are things are good in themselves seen as perfect when all their in so far as they are, they are parts and every thing in them called evil simply because they maintains their order, which are not compatible with the seems to produce for them the enjoyment by the subject. It may most pleasant existence. Finally indicate something positive when the intellect sees that even each subject is seen as tending external, inanimate objects have unceasingly and in an orderly their own perfection when they way towards self-realisation, are in a certain state, form and full growth, and, for intelligent composition proper to them. subjects, happiness, and Good, then, is what belongs ultimately God. 96 Rosminian Philosophy

We have objective good, on the A morally good subject loves other hand, when we consider good for its own sake, in its solely the perfections of things proper nature as good, as as they are in themselves, and intelligence shows it to him. He for themselves, not relatively to loves good wherever it appears other beings. We contemplate to him; he loves every good, and the intrinsic order of being of by contemplating good attains things, and we acknowledge and willingly the pure, noble joy appreciate things for what they that naturally results in a good, are. intelligent subject from good as known. And because intelligence Moral good is precisely this is formed by the vision of appreciation of objective good, universal being, morality is which moves our will to love it, formed by universal love – the respect it, and acknowledge it love of all beings, of every good in its proper order. Intelligence – love which extends as far as can look at any good in itself, knowledge, infinitely. in a disinterested and just way, giving to each its own. Ethics is “Follow the light of reason” is thus concerned with duty and therefore equivalent to “Love obligation towards an object all beings”. The light of reason considered in itself by the shows us all beings, and presents intelligence, not with pleasure them so that we may love them; and self-interest which in the last the light of reason shows us what analysis always has its focus on is good in every being and reveals the subject rather than the object. the interior order arising from the very constitution of being. The morally good act has objective good as its term, Objective good is moral good but contemplated and judged good becomes such only when desired by the intelligence. A being is not by a will. Only when the subject morally good when it seeks its wills the good which he knows own pleasure and satisfaction, does good as willed begin to be since it loves itself rather than moral good. The will is the active good. It depreciates good, it power of human intelligence; corrupts it by using things for its moral good is, in the last analysis, own end. ‘the objective good known by the intelligence and desired by the will’.

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The first moral law could be third activity or mode additional stated more precisely: “Desire to the other two. In virtue of its or love being, wherever you intelligence, the subject has an act know it, in the order or degree of being that reaches out to the in which it presents itself to infinite, uniting itself with being your intelligence”. But, how do in general. By this union, the we know the “order of being”? subject is informed by and shares The order of being is being as in an infinite capacity, that is, the it is, neither more nor less, and capacity for the infinite. hence as it is conceived by the intelligence which conceives Greater being must be loved in all that is, as it is. Intelligence preference to lesser being, and weighs and measures the different greater good in preference to degrees of being. For example, lesser good; to love lesser being it is evident to the intelligence or good in preference to greater that a being without feeling – a being or good is not true love of stone, a plant – is inferior to a being or good, but an illusion being which feels – an animal. of love; it is effective hatred and The intelligence sees that the non- immorality, and a desire for evil, feeling being does not exist to which is simply a privation of itself, and hence lacks the mode good. of being possessed by any being that feels. It judges that a being One can see the philosophical which feels has a nobler degree of basis for the commandments existence, far greater than the one of love, “Love God, Love your that lacks feeling. neighbour”: God is the absolute Being, the absolute Good, he In the same way, the intelligence must be loved above all else; the has only to perceive on the one human person is next in degree hand a being which feels, and on of being, above all other created the other an intellective being, to things in the universe, and compare them in an immediate, possessing an infinite dignity that easy judgment, and discover makes him an end by his direct that the latter is far superior link to the idea of being, the to the former. The sentient “divine in nature”, coming from being is unknown to itself, and God. consequently nothing in the order of knowledge; the intellective being knows that it exists and feels, and in doing so possesses a 98 Rosminian Philosophy Rosminian Philosophy

Chapter 6 Education

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One of the great laws used of what a human being is, and by Divine Providence in the of what constitutes the essential governance of the universe is potentialities and faculties of the “law of germs”, whereby all human beings. There cannot be a things appear in this world in a sound education without a true basic state with the potential of epistemology and anthropology. developing fully and beautifully into their own perfection. Rosminian education is based on the powerful philosophical God is the great Educator foundations we have mentioned of the human race; and the above, the possibility of whole universe, both in its knowledge, the existence of physical make up and in the objective truth, the definition succession of historical events of man centred on the three and circumstances, is the “great essential faculties of feeling, text” given by Him by which we intelligence, free will, a profound learn and grow. He instructed understanding of “person”, humanity by revealing Himself the moral principles that guide progressively, by giving laws a person to moral good, and and commands to guide human ultimately to God. beings, like a teacher leading his pupils: “Like a father educates Education is possible because his child, so the Lord your God objective truth is possible. It has educated you” (Deut.8, 5). is symptomatic of our modern world that, because of the Education is a complex art profound crisis over the existence whereby various parties of truth, education has become work together to bring to full more and more fragmented, more development all the faculties and more technological, a mere of the human subject, parents, acquisition of skills for utilitarian teachers, society, religion. It is purposes. This fact explains, a noble art that carries with it among many other things, the the hopes of generations, but fascination with “league tables” it is also a most difficult and and other means for “measuring” controversial endeavour. results.

In order to educate others to We have seen that for Rosmini their full perfection one needs to man cannot do without truth; have a profound understanding he is intelligent only because of his constant vision of ideal 100 Rosminian Philosophy being, of truth. He wrote in the nature and super-nature. “Philosophy of Right”: “God the Creator attached men to truth The person is the supreme by their own bowels”, if men principle of the human subject, detach themselves from truth hence the child must be educated they mutilate, corrupt, destroy to direct to the perfection of themselves. Human nature is the person all his faculties and for truth, and a person grows in talents. If the aim of education, maturity and perfection the more and its fundamental unity, is the he searches for, discovers, and perfection of the person, then loves the truth. parents, teachers, society, Church should value schools as places If knowledge is possible because where the formation of persons is truth is attainable, then it is cultivated, according to truth and necessary to investigate carefully moral good. the various faculties and possibilities of the “subject” We have seen that for Rosmini of education, the child, so man is “an intellective and that all efforts can be geared volitive animal subject”, or, more towards helping him to develop expressly, “an animal subject them harmoniously, in the endowed with the intuition of right hierarchical order. It is indeterminate-ideal being and often a mistake in education to with the perception of corporeal- concentrate on the growth of fundamental feeling, and acting a section of man, to insist on in accordance with the animality some qualities or talents ignoring and intelligence it possesses”. the others, or to approach subjects in an exclusive and Education based on personhood disconnected way. Rosmini tends towards a full and distinguishes between formation harmonious development of the of human nature and formation three basic faculties belonging to of person, the former interested a child: in developing aspects of one or the other of human faculties, or 1- “Feeling” is the means of individual talents, the latter whereby the child has a direct instead concentrating on the contact with the real things that harmonious growth of all the make up the universe, starting main constituents of the human with the feeling of “myself”, subject, mind, heart, feeling, or “fundamental feeling”. In instinct, intellect, reason, will, Baptism, the intelligent soul 101 Rosminian Philosophy

of the child is given another 3- “Will” is the supreme principle “fundamental feeling” that of activity which provides the allows him to “feel” God, basis of the incommunicable opening up a new immense individuality that constitutes supernatural world through each human creature as a person. grace. Development of the body, The intellect is a passive faculty, of the senses, is therefore hugely receiving the light of being; its important for the child, but active faculty is the will, that not for its own sake but for the guided by the faculty of freedom, good of the whole person. What acknowledges – or rejects – the good would it be for a man, truth that has been presented for example, to have a perfect, to it. The will is the true seat athletic body if he is morally evil? of personhood, since it is the supreme principle to which all 2- “Intelligence” is the faculty others obey, and the seat of that is made up by the innate, morality. The formation of a constant vision of the idea of “good will” is therefore the most being, and, hence, of truth. It important purpose of education. is the means whereby a child acquires ideas and knowledge: of For Rosmini man must tend to himself, of other people, and of union with being, the whole the things of the universe. It is the of being, in order to reach his faculty that opens up the mind perfection. Now, being is one, to infinity, and leads him to God, but it has three modes, real, the source of all being. Since ideal, moral, and hence being is the intellect, through the idea “reality”, “truth”, “goodness”. of being, sees things as they are Man reaches out to real being in themselves and sees them in through “feeling”, and hence to their order, it constitutes the first happiness; to ideal being through essential step to acknowledging “intelligence” and hence to truth, and loving being, which is the and to moral being through “the condition for moral perfection. will”, and hence to love and Pure knowledge, however, if not goodness. followed by “acknowledgment” does not improve the person; For Rosmini, the wider the again, one may be a most knowledge, the greater the knowledgeable man, and a very possibility for love; knowledge rotten human being! is truth, and to love truth is to love all beings according to their order: God first, as Absolute 102 Rosminian Philosophy

Being, my neighbour second as that what pure natural reason a finite being but with infinite gives us is not sufficient to dignity reflected on him by the explain the whole story; it idea of being, and all other things satisfies human rationality, but in their intrinsic order. it clamour for a complete, even more ultimate reason, which In a letter to a friend, Rosmini only faith can provide. And since stresses the great importance the issues are of fundamental of truth for education: “The importance, it does not make teacher must be convinced that sense to ignore the full solution to help children become good which can only come from there is only one way, to insist acknowledging God as the on truth in all its extension, Absolute Being, the source and natural, incomplete truth, and origin of all that is. supernatural, perfect truth. This latter truth is the grace of Jesus For Rosmini, then, God is the Christ, that operates in a hidden final purpose of education, the way, and from which alone One who gives it unity, light, comes salvation, all virtues, and and goodness: “Education – he human happiness”. says – is either religious or is no education at all”. Ultimately, a From what has been said, it child is a person because of the is clear that for Rosmini God infinite value that is given him is the beginning and the end by the intuition of ideal being, of education, and this on of divine origin: without God, strictly rational arguments. His the source of being, it would be philosophy, in fact, is a faithful impossible to find another ground fulfilment of Pope Pius VIII’ for this “infinite dignity” of man, manifestation of God’s will to that makes him “unique” in the him, “to take people by way of world. reason, and through reason to bring them to God” The content of education, for Rosmini, is God, Man, and His philosophy is for believers Nature. Religious Education and unbelievers alike, since his is of fundamental importance, arguments are strictly based not only as knowledge of on reason, on meticulous truths about God, but, more observation of facts, on importantly, as the education of inescapable logical conclusions. Yet, Rosmini knows and proves 103 Rosminian Philosophy

the will to freely “acknowledge” basis of the child’s actual needs. Him, and to “love” Him “Give me good teachers, and with heart, mind, and soul even awful schools will soon be (will, intelligence, feeling), the put right”. expression of the whole person. It is the mark of a good teacher For the study of Man, Rosmini the ability to “think big”, for stresses the importance of “only great men can educate History, Philosophy, and the other great men”. Signs of Classics. History is meant to such greatness are: the ability embrace far more than universal to combine easy presentation traditional historical events, but with depth of content, a moral also Literature, Arts, history of coherence between teaching Philosophy, and any other subject and life, a calm and assured that helps students acquire a communication, and a great wide and deep knowledge of the care to nurture at the same time progress of Man through the all the faculties of the person. centuries. The key to interpreting Rosmini also argued that teachers History is Philosophy, the science should enjoy the freedom to of ultimate reasons, shedding teach their subject as they think light on human development and most appropriate, without investigations into the truth. interference; they are actually guilty of “cowardice” if they Teachers are responsible for the allow themselves to be dictated education of children in schools. about the method of teaching They must acquire a thorough their subject! knowledge of each child, knowing that each is a world in itself, with a unique destiny: “I think it is absurd to expect that all children should be moulded in the same way”. It is often the case, says Rosmini, that some children become restless, making little or no progress for the simple reason that the teacher is not able to identify the best way to deal with each individual child on the

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The Spirituality of Blessed Rosmini

“Father, you see into the depths of my soul make me good”

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It is not possible here to present a detailed study of the spiritual “I believe that the Maxims are teaching of Blessed Rosmini. We never understood, discussed, shall concentrate briefly on what meditated enough, opened up, has become a “spiritual classic”, and kept to perfection” a short booklet written for the “ of Christ”, which “This booklet is simply the expresses fully Rosmini’s interior essence of the Gospel. In my life, and which is the source of opinion it will be of greater all other spiritual writings. The spiritual benefit to you than Constitutions of the Institute anything else, because it teaches of Charity are simply a fuller how we can direct and order treatment of the content of this everything to the supreme end, small, but extremely precious to the highest good to which we spiritual book. John XXIII used it aspire and in which alone we find for his own spiritual retreats, and complete fulfilment”. had it at his bedside. Like the parables of Jesus, each The title of the book is, “Maxims Maxim has a major theme, but of Christian Perfection”, the more one reads it the more published in Rome in 1830, one discovers new insights, new as part of the spiritual mission meaning, and new directions, confirmed to him as the will of truly a mine of great treasures. God by Pius VIII. The Maxims The six themes of the Maxims were, first of all, the spiritual are: path followed by Rosmini in his life. They originated from 1. Holiness: “It is holiness that his profound meditations on makes us dear to God” the : like the six jars 2. Love for the Church: “We containing “wine of the best must love the Church and be quality”, the six Maxims are ready to shed our blood for drawn from the Gospel and lead Her” back to it. This is what Rosmini wrote about the Maxims: 3. The Call to serve the Church: “Jesus is the Lord “The book ought to be read over of his Church, wait in and over again, because it is not perfect peace and joy until possible to savour it unless it has He manifests His divine Will been ‘chewed and masticated’ all to us” the time” 106 The Spirituality of Blessed Rosmini

4. Divine Providence: “Let us abandon ourselves to the loving care of divine Providence” 5. Acknowledge our Nothingness: “By ourselves we are incapable of doing anything good” 6. The WWillill of God in our daily Life: “The Christian should never walk in darkness but always in the light”

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The Spirituality of Blessed Rosmini

Chapter 1 Holiness (1st Maxim)

“Father give me everything”

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The call to holiness is a universal qualities, all gifts from God. But call: all Christians, by way our human nature cannot achieve of their Baptism, are born to anything at all in the supernatural supernatural life, and are sealed life, by ourselves we are utterly with the Spirit, the source of useless: “Without Me you can do all holiness. It is not, therefore, nothing”, “Why call Me good? something reserved to exceptional Only God is good”. people; holiness is for everyone. What can we do then to achieve “All Christians, that is to holiness? The very encouraging say, all disciples of JESUS answer is that what we need to Christ whatever their state or do is: circumstances, are called to perfection: for all are called to ■ Have a great desire to be the gospel which is a law of holy, “ardently long for perfection, and our divine Master holiness”, have an “insatiable was speaking to everyone when desire” for holiness: “Blessed He said, “You must be perfect, as are those who hunger and your heavenly Father is perfect” thirst for holiness, for they (Max.1.1) shall be satisfied”; ■ Pray constantly to grow in What is holiness? “Holiness or holiness, in goodness, without perfection consists in exquisite being afraid of asking too love of God and of our much, since Jesus himself has neighbour”, it is a “perfection of already asked holiness for us love”. Love of God, first of all, from the Father, and He has since He is our Creator, expressed assured us of this, “If you in the complete consecration of ask anything of the Father, our will to the Will of the Father, He will give it to you in my in the imitation of Jesus. Love name”. We must also know of God means to desire to please that “the more we ask this Him in all things, to give God the from God the more pleased worship and glory that belong to He is and the more ready to Him. grant it to us”. Desire and Prayer, two easy Holiness comes from God alone, ways for reaching perfection; it it is His gift. Our human nature is necessary, however, to make may be gifted with many talents, sure that our desire is pure and and we may make good progress sincere, and to achieve this, it in the development of our human is essential that we withdraw 109 The Spirituality of Blessed Rosmini

into a complete interior solitude discovery. His letters are constant renewing all the time our desire reminders to friends, brethren, for holiness. “While immersed and people who sought his in this deep interior recollection spiritual direction, of the “one he ought never to tire of asking thing necessary”, of the need for the same thing, according to engage in the great work to the words, ‘Watch at all of “saving our soul”. His times, praying”. We should not philosophical and theological be discouraged if we discover writings had the only purpose that our attachment to external to lead people to God, to help thing is still strong: the solution them discover the infinite beauty, is always to “have recourse to wisdom, and love of God. recollection and ceaselessly renew in our hearts the desire to be The early project of the Society of really holy”. Friends had as its main purpose the mutual help of the members What about “love of neighbour”? towards their own holiness; The answer is that if we truly this aspiration of the young desire to be perfectly dear to Rosmini became the foundation God, Absolute Good, then we of the Institute of Charity. The desire at the same time all that is Constitutions, in effect are a truly good, and most of all the full and profound treatise on salvation of all our brothers and holiness, and from the start the sisters. aim of the Institute is forcefully and clearly declared: Rosmini and Holiness “The end of this Society Rosmini’s life was dominated is to care lovingly for the by the desire for holiness. His sanctification of the members mind was full of the greatness who compose it and, by means of God since his very early of their sanctification, to expend childhood, and he found prayer whatever longings and strength a most natural and immediate it has in all works of charity, and occupation. The “year of grace”, especially for the eternal salvation 1813, was dominated by the of every one of its neighbours.” thought of God: “I discovered that there is no other wisdom “The Institute consists of faithful but in God”; his resolution to Christians who, in their ardent become priest was the immediate desire of living as disciples result of the momentous spiritual of JESUS Christ, our Lord 110 The Spirituality of Blessed Rosmini and Master, apply themselves “O my Father, do not abandon vigorously, with mutual help and me” encouragement, to their own perfection.” After his Ordination, Rosmini withdrew from the active Holiness was the object of his life and dedicated himself desire, and of his prayers. Fr. to the “purification of his Francesco Paoli, his secretary soul”, immersed in profound for a number of years, wrote contemplation and fervent prayer. that Rosmini dedicated to It was during this time, in 1822, prayer at least four hours every that he wrote a short poem which day, including one full hour manifests that longing of his soul meditation. However, Rosmini for God, “the solid rock” of his left a number of short prayers life: which he was in the habit of reciting constantly during day “How blessed it is to speak to and night, spiritual aspirations God, which reveal his immense desire To talk of God, to be one with God: To be satisfied with God alone; To recall, desire, understand, “Father, I wish to pray to you as know, love God; your divine Son would pray in To seek and find God in God; me” Giving oneself wholly to God, “Father, give me everything” Leaving God for the delights of “Father, give me goodness; I was God; created for goodness; give me To think, to speak, to work for goodness” God; “Father, you see into the depths To hope in God alone; of my soul, make me good” To have one’s mind fixed on God “O my Father, give me that always; which is right for me, give me Doing all things with God in everything… according to the God, order of good” Dedicated and consecrated to “O my God, I was made for you: God, may I not lose you” Pleasing God alone, “O give me Christ, so that I Suffering for God, possess him fully” Rejoicing in God alone; “O my Jesus! If I could but love To desire God alone, you above all things, grant that I To abide with God forever, may love you” To exult in God in times of joy 111 The Spirituality of Blessed Rosmini

and pain; The reality of the mystical To see, touch, taste God, body of Christ means that To live, die, and abide in God; the prayers that rise to God With God and in God, ravished from places of contemplation by God and elevated to God; benefit all the members of the To offer God to God body. The Church has always For God’s eternal honour and valued contemplative Orders as glory “power-houses” for the whole O God, what joy and bliss you world through their constant are! and faithful prayers. In the God, O God! elective state our members God, O God! can dedicate themselves more God, O God!” readily to prayer bringing graces and blessings to the Institute Rosmini’s teaching on and to the whole of humanity. Piety and the Interior The example of St. Therese of Lisieux, a contemplative , Life and of missionaries, should be The Benedictine Motto, “Ora et sufficient to reassure people in Labora”, expresses the essential the contemplative life that their activities of the contemplative life of intense prayer is valued as life. Holy solitude must be filled greatly beneficial to all. with an intense life of prayer: In the Commentary to the “The mystic union of that introduction to the Gospel of St. Society, by which JESUS has John Rosmini goes as far as to brought together for the sake write, “Christianity is first and of their salvation all those who foremost piety”, since the essence believe in Him, is such that a of Christianity consists in the secret and truly divine plan union and incorporation of the enables each to share in the human creature with God; and merits of all who are united to in this consists also the principle the Head. Hence there is no work of piety – which is first of all and of piety towards God which fundamentally the experience cannot be rightly numbered and feeling of Christ. In the Five amongst works of charity Wounds, Rosmini claimed that towards our neighbour” (C578). Christianity spread rapidly and peacefully throughout the world not because it was based on a 112 The Spirituality of Blessed Rosmini philosophy or on preaching only; His real action on man, made it converted the whole world up of feelings and perceptions because of the power of Christian which make God known directly worship and the communication through experience, immediately, of the power of Christ Himself by means of a communication of through the Sacraments. His own substance made in us. This experience tells the man of In Baptism we receive the God that a single such perception character and sanctifying grace, is of greater value than all the the Word of God in our soul words, the disputes, the Schools, through the power of the Spirit and the libraries of the world. His whereby we become in Christ knowledge of God is in the nature the “image of God”. By the of a fact, a positive cognition impression of the Word on our – something complete, satisfying soul we become a new creature, and operative” (Intro, p193). we are raised to the supernatural level with a new intellect, a new This is the reason for the will, and a new fundamental priority of the contemplative feeling that allow us to perceive or elective state in the Institute, the action of God in us. Of all “the diligent preserving of holy these new supernatural principles solitude in which, as far as God is both the cause and the human frailty allows, we attend effect: God operates in us and to God intensively and without His actions terminate in God. interruption” (C488). This is the Our human intellect, will, reason for the priority of prayer feeling are taken up and raised in the Institute. It is interesting to new supernatural heights by to note that the first duty and the action of God in our soul, responsibility of Fr. General an action which Rosmini calls is “uninterrupted prayer”; “deitriniform”. the general government of the Institute must take second place Christianity is based therefore to this. on a supernatural feeling that originates from direct communion with Christ:

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The priority of prayer must go (Five Wounds, p.12). together with a constant effort to purify oneself from all vices and “The eternal Lord, who is pure sinful longings. The Common intelligence, sets no value on Rules also remind us that “the mere “sound and fury”. What chief and most solid work of He looks for is the worship of piety consists in striving by the our rational faculties and the grace of our Lord Jesus Christ to affections of our heart: our carry out more perfectly day by “rationale obsequium”. And day all that is required of us by so He can take no pleasure in our state or grade, so as to join prayers and invocations that are our lives ever more closely to merely so in outward form, a God our Lord” (no.11). If piety mere husk, that altogether lack is intimate union with Christ, soul and life, that are dead. Such then anything that brings about prayers, far from sending up an this union is an act of piety: agreeable odour of incense, rather prayer, meditation, purification of smell to heaven like the putrid our soul, doing perfectly the will stench of a corpse”. of God through the duties that obedience has given us. Rosmini is for simplicity in prayer. He does not recommend Rosmini stresses the need for a lengthy, complicated formulas full understanding of prayers, and devotions; rather, he thinks especially the liturgical prayers our souls can find their total of the Church. In the Five rest in the great liturgical acts Wounds he laments the poor of worship of the Church and participation of both lay people in the simple, spontaneous and priests in worship due to lack personal prayers like the Rosary of understanding of words and – with its repetition of the Our rituals: “It is necessary that the Father and the Hail Mary - people understand what is said and devotional aspirations or and done in the holy sacrifice, “ejaculatory prayers” which are in the administration of the brief, and intense, prayers for the sacraments, and in all church needs of the Church, of all our services. The separation between neighbours, of the Institute, and people and clergy at worship of our own personal needs. through lack of comprehension is the first of those gaping wounds The liturgy is “the great school of dripping with blood in the the Christian people”, which, in mystical Body of JESUS Christ” 114 The Spirituality of Blessed Rosmini the finest periods of the Church’s is honoured in all things, will history, taught the faithful cherish and bless those who through words and rituals, adore Him in spirit and in truth” mainly in the Eucharistic Sacrifice (C497). and the other Sacraments: “Liturgical prayer, which is the Rosmini said that our Institute prayer of the Church, and has a could be called the “Institute of precise foundation in theology, Blessing”, because, through the must always remain fundamental Eucharist, we desire “all persons and have first place. Through and things to be blessed”. Baptism the Christian becomes This blessing of everything in a living member of the Church, the universe through the daily and at the same time becomes Eucharist should provide a solid a sharer in her liturgical power, foundation for a theology of in the priesthood proper to the ecological issues, very important faithful”. today given the strong emphasis on the environment and all The Eucharist, the supreme related problems. expression of Christ’s love, “justice at its most perfect”, Devotion to the Precious Blood is at the centre of piety and it of JESUS remained constant in should always be at the centre the life of Rosmini, since the time of community life, the source he received from Magdalen of from which all good things come. Canossa a booklet of meditations What is typically “Rosminian” and prayers to the Precious is the stress on the “blessing” of Blood. The booklet was on the bread and wine, which represent cabinet beside his bed at the all things in the universe and the moment of his death on the Feast universe itself. Mass, therefore, is of the Precious Blood. seen as a cosmic event even from this angle. In the Constitutions, Rosmini recommended the “offering of “It will be a special point of our blood” in union with the devotion to see that the blessing Blood of JESUS our Redeemer, of the Eucharistic bread be saying that “it is an act of piety extended to everything the for which we shall have a special Christian uses in this world. love” (C762). This offering In this way, all things will should be made frequently, be considered consecrated to during Mass, “with humility, fear, divine worship, and God, who and trembling”, especially by 115 The Spirituality of Blessed Rosmini

presbyters and major superiors, her also this whole business, and but also by all other members of remain entirely tranquil in myself. the Institute. The whole Institute is her child; let us leave our Mother to act. Rosmini’s devotion to Mary, Meanwhile I can tell you that she especially Our Lady of Sorrows, every day grants me new favours is well documented. He was and new consolations”. looking forward to writing a special book on Mary in his Supernatural Anthropology. Writing to Fr. Paolo Barola, he says, “The last book of a work I am at present engaged on will deal with our blessed Lady. Oh, what a consolation it will be to me if by my labour I succeed in arriving that far! I rejoice to think of it. Pray for me to our dear Mother that she may obtain this favour for me and give me light to write worthily of her”.

His faith lead him to believe that it was a sign of Providence his being born on 24th March: “God, when He granted me the grace of being born on the vigil of the feast of our Lady’s Annunciation, showed that He meant to give her as Mother and Protectress, and this I have always experienced”.

Rosmini recited daily the Rosary, which, after Mass, he considered his most pressing duty of the day. In difficult times, he looked up to Mary for help and protection: “I have a complete faith after God in our beloved Mother and Leader – Mary; and I entrust to 116 The Spirituality of Blessed Rosmini

The Spirituality of Blessed Rosmini

Chapter 2 Love for the Church (2nd Maxim)

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Love for the Church (2nd Maxim)

The very fi rst fruit of holiness is The single unessential parts of a great love for the Church. Our the great body of the Church, desire to please God means that however, must not be loved as we love all that God loves; and ends but as means to increase God loves His Son, and His Son the glory and beauty of the loves his Immaculate Bride, the Church. The Institute of Charity, Church, “the faithful who form for example, must not be loved His kingdom”. as an end, but as a means; and equally any other religious Order. We can never be mistaken in They have their origin in God, choosing the Church as the object and their purpose is to work and of our love, thoughts, desires, and toil for the Church; but God, actions; this is precisely the Will who raised them up today, may of God. well cause them to disappear tomorrow. We need to distinguish, however, between that which is essential Our love for the Church and that which is transitory and must extend to embrace contingent. the triumphant Church in Heaven, the suffering Church The universal Church of Jesus, in Purgatory, and the militant the instrument and means Church on earth: all three parts through which God is glorifi ed, make up the Immaculate Bride of the Bride of Christ, is the Christ. “sublime society” which must be loved unconditionally and The Church on earth is founded wholeheartedly. We ought to be on a rock St. Peter and his ready to wear ourselves out in her successors, the bishops of Rome, service, and to shed our blood and supreme Vicars of Jesus. for her, after the example of Jesus The Holy See, by the will of the and the martyrs. Founder, Jesus, can never fail

118 The Spirituality of Blessed Rosmini and is therefore the essential part magnificent work of God in the of the Church. The Christian, Church and through the Church. therefore, must cultivate an The Church is Christ, with all “unbounded love, devotion and the faithful being one with Him, respect for the Holy See of the hence his constant application Bishop of Rome. He must set no since his early years to make limits to his love for this essential Christ the object of his thoughts, part of the Church”. love, and actions. To live “in Christ”, to acquire the “mind of The Christian must love the Christ”, to “put on Christ” was Church in heaven, admire her his constant endeavour; and for beauty, and stir up in his heart the Church, the mystical Body of an urgent desire that all members Christ, he was prepared to work of the Church reach this ultimate and to toil till the “shedding” of perfection. He must pray for the his blood. coming of the Kingdom, and desire that this world dominated The Church, founded on the by suffering and death should unchangeable love of God for come to an end. mankind, will never end; having Christ as the Head, will never go He will live, therefore, always astray, or fail in the aims God has in a state of readiness to depart, set for her through the centuries. without making long-term plans, She is the only institution that but remembering Jesus’ words, will continue for all eternity, the “Let your loins be girded and perfectly free Society of God and your lamps burning, for the Son mankind, the model for all other of Man is coming at an hour you human associations. do not expect”. Rosmini modelled the Institute Rosmini’s love for the of Charity on the Church, and Church created for the Institute a mighty direct link to the essence of the Rosmini’s love for the Church Church by the “fourth vow”, that was as great as his love for the “presbyters” of the Institute Christ, immense, without limits. make, of perfect obedience to The Church was the great, the Pope. The presbyters, thus, beautiful, sure, and divine whose task it is to preside over object that filled his heart; in the unity of the brethren, are all his writings one can find at the guarantors of the perfect some point a description of the harmony and unbreakable bond with the Church. 119 The Spirituality of Blessed Rosmini

But, Rosmini said, “the Institute of the Lord according to his is not to be loved for itself, but command by the hand of Moses” in it the kingdom of our Lord (Num. 9,23). and Saviour Jesus Christ… Let us always think of the Church of The Fathers of the Church saw Christ, not of this Society”. The the Exodus from the slavery Institute is merely a means willed in Egypt through the barren by God for His purposes; it will desert to the Promised Land as continue, it may even expand, a figure of the journey of the but only until it serves the divine Church, rescued from the power plan. The Church, instead, is our of the devil by the saving death Mother and must be loved as of JESUS, lead by the sure and end, with all our strength: mighty hand of God through the arid desert of this human life, to “With the rest of the faithful the promised land of Heaven. we have the gospel of Christ as our great common codex. We “Look at the great numbers and must use it day and night. Our marvellous order of the people Constitutions, taken from the of God! Six hundred thousand gospel, must lead us back to warriors, three million faithful it. Hence the members of this distributed in twelve camps, Society should not set themselves all living in thousands of tents, apart from other people, but yet arranged with wonderful rather unite with all in the one symmetry in an immense desert. body of Christ” They travel, they rest, their soldiers are drawn up, they fight Rosmini called the Institute of and conquer as one man. What Charity, “the tiny army of the a sight it is! What order! What Lord”, forming, together with irresistible power!” other religious Orders, an orderly force at the service of the Church, Rosmini compared the many moving together in obedience religious orders to a “well- to the commands of the Head, ordered” army within the Christ: Church, forming the camps of the Lord, and marching at His “By the word of the Lord they commands: pitched their tents; and at His command they took them down; “The Fathers also tell us that by the word of the Lord they the Israelites, chosen by God as marched: and kept the watches his very own people, were more 120 The Spirituality of Blessed Rosmini exactly an image of religious life the disciples of the Redeemer”. – the many coloured robes, as it were, of the Bride of Christ, It is easy to understand one in nature but divided into its Rosmini’s immense suffering various congregations”. at the condemnation of two of his works by the Church, both Many holy men and women, born out of the immense love inspired by God, applied for the Church. He had written themselves exclusively to a single them with the honour, prestige, work of charity and founded greatness of the Church in mind, congregations for that very resolutely trying to proclaim purpose. Rosmini mentioned to the world the infinite worth Camillus de Lellis (spiritual of the Church of Jesus Christ. assistance of the sick and It is also easy to understand dying), John of God (corporal his burning disappointment at assistance), Peter Nolasco, knowing that those attacking his Raymond of Penafort, Felix de work for the Church were the Valois (redemption of prisoners). very ones who were meant to be He added, “In fact, almost every marching together in defence of religious community has chosen the Church. to fulfil some heroic work of charity”. THE FIVE WOUNDS OF THE CHURCH The Institute of Charity, on the other hand, has no special work It is not possible to examine in of charity: “These saints had detail this testimony of Rosmini’s special enlightenment from the great love for the Church. What Lord, enlightenment and stimuli follows are simple notes aimed not given to our Institute which at presenting some of the more cannot therefore predetermine general points: the works of Christian charity to which the Lord may destine 1. It is undoubtedly the most it. For the same reason, it famous of Rosmini’s books, cannot exclude any work… The written with great passion Institute’s special perfection and love for the Church. It consists in its lack of any special caused him immense personal perfection. Its sole desire is damage, but he felt that the that God’s grace renders it renewal of the Church was excellent and even sublime in the of such great urgency that he perfection of charity set before all 121 The Spirituality of Blessed Rosmini

had to be prepared to suffer formidable enemy” and for it. Rosmini borrowed “the evil genie of Pius IX” the image of the “crucified (from a letter of the Austrian Church” from Pope Innocent Ambassador in Rome, 1849). IV (1243-1254). Rosmini was a subject of the 2. Rosmini wrote it in 1832, Austrian Empire (Rovereto but did not publish it, “the was under Austria at that time did not seem ripe”. time), but he did not hide In 1846, a new Pope was his strong desire for the elected, Pius IX “who seems independence of Italy as a destined to renew our age and confederation of free Italian give the Church the impetus states. Moreover, in the Five for a new, glorious stage of Wounds, Rosmini called for unimaginable development”: full freedom of the Church Rosmini published it in 1848 in all rightful things, but for a circle of friends “who especially in the appointment have shared my sorrow, of bishops, and in the full and now look forward ownership of all Church’s with me in hope”. It was properties. Austria, on the issued immediately in other contrary, exercised at the time editions, against Rosmini’s an absolute control over the wishes, by pirate publishing appointment of bishops in houses. It had a swift and the Austrian Empire, and the wide diffusion. There was clergy and the properties of also an English edition of the the Church were dependent book published in London, on its authority. translated by an Anglican 4. But why were 1848-1849 canon. the worst years for the 3. With hindsight we can say publication and diffusion that the publication of the of the Five Wounds of holy book in 1848 was a ? mistake, given the agitated 5. Rosmini had been sent to political situation in most of Rome as a special envoy Europe. It was bound to raise of the king of Piedmont, fierce opposition from all Carlo Alberto, with the task quarters, but especially from of persuading the Pope to the Austrian Government. agree to a concordat and to Austria, who was occupying accept to be the head of a most of North Italy, viewed Confederation of free Italian Rosmini as “our most States. The Pope, who had 122 The Spirituality of Blessed Rosmini

Rosmini in the greatest that he was no longer a esteem, welcomed him and “constitutionalist”, and told him to get ready to be that he had abandoned all made a Cardinal. Everybody his liberal views. Moreover, at the curia was sure that Rosmini found almost Rosmini would have been impossible to approach the made the next Secretary Pope, and the Cardinals, of State. Unfortunately, led by Cardinal Antonelli, a the political situation in staunch supporter of Austria, Rome deteriorated, with the made sure that Rosmini had assassination of the Prime no influence on the Pope. And minister of the Papal States indeed, they used the Five and a popular uprising. Wounds as a powerful tool Priests and some Cardinals against Rosmini. were killed, and the Pope 6. Rosmini was asked by the was forced to flee Rome in Pope, under pressure from disguise. He made his way to some of the Cardinals, to the kingdom of Naples and clarify his teaching on the he remained at Gaeta for over following suspected opinions a year under the protection found in the Five Wounds: of the king of Naples and of 1) The divine right of clergy the Austrian Government. and people in the election of He asked Rosmini to follow bishops; 2) The use of the him to Gaeta, and initially vernacular in the Liturgy; 3) he relied heavily on Rosmini Criticism of ; for advice. Things changed 4) The separation of Church drastically for Rosmini with and State. Rosmini clarified the arrival of the Austrian all points and sent a written ambassador, “welcomed paper to the Pope. He sent a like a Messiah”. The Pope second letter, but to no avail: was easily persuaded that people at the papal court the safety and security made sure that no letter from of the Pope and of the Rosmini reached the Pope. papal States was with the Soon afterwards, the police traditional protectors, of the kingdom of Naples Austria, Naples and any began harassing Rosmini with other Power that opposed the clear intent to have him movements of independence out of the kingdom and in or of liberalisation. no position of influencing the The Pope told Rosmini Pope. 123 The Spirituality of Blessed Rosmini

7. Rosmini left Naples on the Sacred Congregation”. A 15th July 1849. As he was few days later he wrote to the making his way towards Master of the Sacred Palace: Stresa, on 13th August 1849 “I will add that by the grace he received the letter from of God alone, I have never the Congregation of the in my life had a temptation Index which stated that on against the faith, nor have I the order of the Pope the ever hesitated a moment to Congregation had met (in condemn anything that the May-June, when Rosmini Holy See might find wrong in was in Naples, but the my writings or elsewhere”. meetings had been kept secret 8. No official reason for the from him) and had decreed condemnation was ever given. that the book “Of the Five Rosmini was assured that Wounds of Holy Church” nothing wrong theologically had been condemned and had been found in the book; placed in the Index of his own view was that the forbidden books. The Pope book had been condemned had approved the decree because of the pressure of and asked for submission. Austria on account of his Rosmini submitted at once, insistence that the elections of “I had been kept in the dark bishops are no matter for the about the meetings of the State but for the Church and Congregation and I was that clergy and people have never told the reasons for a divine right to elect their the condemnation. I sent bishops, with the approval my full submission… Sit and final say of the Pope. nomen Domini benedictum”. 9. The book was taken out of He wrote in his letter of the Index just a few years submission: “As a devoted before Vatican II. It was and obedient son of the Holy widely known to the Bishops See, which through the grace who took part in Vatican of God I have always been II, and many of the ideas of in my heart and publicly the book found their way in professed to be, I declare that the Vatican II Documents. I submit to the prohibition Pope Paul VI called the Five of this book, absolutely, Wounds of Holy Church “a simply, and as completely prophetic book”. It is the as possible, begging you to opinion of many that some of inform the Holy Father and the Wounds are still waiting 124 The Spirituality of Blessed Rosmini

for a cure, and we may need the Head. perhaps a Vatican III to tackle • The renewed awareness more resolutely the Third, amongst Christians of Fourth, and Fifth Wounds; the Bishop as Father and and even the First and Second Shepherd of the local Wounds are still very much Church. open, although the Church • The presence and the of Vatican II has produced consent of the People of important documents towards God (clergy and laity) “healing” them. in the election of their 10. The Five Wounds of Holy Shepherd, the Bishop. Church is a precious • The responsibility of the theological book on the whole People of God for Church that Rosmini loved the Church. with all his heart. Here • The freedom of the Church are some important points from political powers and which have been taken up earthly riches. by Vatican II and subsequent • The real poverty of bishop Papal Documents: and clergy, chosen as a • The living union of clergy vocation. and laity in the one People • The work of charity of of God. the Church for the poor • The active and intelligent to whom the riches of the participation of all to the Church partly belong. Liturgy • Christianity as a THE FIVE WOUNDS: “supernatural” reality and mystery. 1. The division between people • The centrality of Scriptures and clergy at worship and of the Sacraments. 2. The insufficient education of • The return to ancient the clergy traditions and to the 3. Disunion amongst the Fathers of the Church. Bishops • The necessity of a living 4. The nomination of Bishops theology. in the hands of civil • The profound education government of the clergy, on Scripture, 5. The enslavement of Church’s Fathers, Traditions. goods (by the State and by • The collegiality of the the lack of poverty of the bishops with the Pope at members of the Church) 125 The Spirituality of Blessed Rosmini

The Spirituality of Blessed Rosmini

Chapter 3 The Call to Serve the Church (3rd Maxim)

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Jesus alone is the Lord of all If by the mercy of God we are things, in heaven and on earth. called to do some specific work He alone directs all events with for the benefit of the Church, we wisdom, power, and goodness should remember that God often according to His divine Will, chooses what is weakest and for the benefit of his Bride, the most contemptible in the eyes of Church. the world.

The Christian, therefore, should Rosmini and the Call never be over anxious about to Serve the Church the well being of the Church, since Christ is ruler of all things. The “young” Rosmini had He should remain in perfect immersed himself in a flurry of tranquillity, and be full of joy, activities for the good of the even when circumstances or Church. He had an immense people appear to go against desire to help the people of his the Church. He should pray time discover the greatness and and implore the Father that beauty of God, and, full of zeal, His kingdom may soon be he felt, confusedly at first, a call established, and that His Will to urge them by a variety of may be done on earth as it is in means to embrace God and his heaven. Church.

The Christian should banish The damage caused by the from his heart the illusion that French Encyclopaedia with its he may be of use to the Church attacks on God, on the Church, by his own means, without on Christianity prompted him expressly being called by God, to react by founding the Society who does not need the help of Friends; and many other of anyone to bring about the activities were started with the greater glory of the Church. one purpose of bringing people back to God. The call to serve must come from the Lord; we must wait in After the Ordination, Rosmini silence and in hope, doing what experienced a spiritual we know already to be the Will enlightenment which brought of God for us: the purification him to his ascetical “principle of of our soul, the pursuit of the passivity”. He already had a most virtues, the closest union with profound understanding that God. 127 The Spirituality of Blessed Rosmini

God was in charge of everything, The grace of our directing all events, and that the Saviour Church was safe in His hands; but now he felt he had to draw To understand Rosmini’s the consequences of this certainty, principle of passivity, which is and it was that he ought to the foundation of his spiritual remain in perfect tranquillity with charism, it is important to have regards to all that happens to the clear why in the supernatural Church, and concentrate on what world we are indeed “unable to he knew for certain God wanted do any thing good” without the of him: the purification of his grace of our Saviour. soul, and holiness of life. Grace is the perception of God The call to serve the Church in the depths of our soul, a came a little later, through St. perception which is real not Magdalene of Canossa, Fr. merely ideal. In the order of Loewenbruck, Popes Pius VIII, nature, man can only have Gregory XVI, Pius IX. It was a negative idea of God with to work for the Church by the light of reason alone. founding the Institute of Charity Rosmini argued strongly and the Sisters of Providence, against Pelagianism – the view and to engage in the restoration that caused only of Catholic philosophy and the privation of grace leaving theology, by writings books, to intact all human faculties – and “take people by means of reason Protestantism – the view that and lead them to God”. original sin caused a complete corruption of all human faculties, Through the dramatic events incapable, therefore, even to of 1848-1849, Rosmini’s main establish the existence of God. concern was to follow closely Rosmini shared the traditional the will of God: the Roman catholic doctrine that original sin mission, the preparation for the not only deprived human beings cardinalate, the flight to Gaeta to of grace but also corrupted their be with the Pope, and the final nature, but not so radically as departure from there in apparent not to be able to bring man to the disgrace, all was done after knowledge that God exists and the most careful consideration that He has infinite qualities such about the Will of God, in faithful as goodness and justice. obedience to His call.

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A person born blind can only to unaided human nature. have a negative idea of light and colours; different arguments may Grace operates in the intellective allow him to know that they exist essence of our soul because “the and even that they must have supreme being can communicate certain characteristics. Without with what is most noble in the direct experience, however, he human being”. This action, will never be able to have a even though is produced in the positive idea of light and colours. intellective essence of the soul, It is the same with our knowledge is not “ideal” but “real”: the of God based simply on reason: distance between what is ideal we know that He exists, and (purely based on ideas) and we can draw a variety of what is real (based on feeling) consequences pertaining to Him, is immense. The operation of but since we have no positive or grace is real, not merely ideal: direct experience of Him – we Rosmini gives as examples of this do not perceive Him, we do not difference the “law of Moses” see Him “face to face” – then we (purely ideal, incapable therefore cannot say anything “positively” of operating any change in about Him. human beings) and “the grace” of Christ, a real action operated by This is where “grace” comes God in our soul and capable of to our aid. The “character” drawing it to Himself. and the “sanctifying grace” given at Baptism as an entirely We can say therefore that: free gift from God allow us to “perceive” God who “acts” • through the action of grace really in our soul. God acts in God almighty Himself produces us directly, creating in us a new a real immanent action on the “fundamental feeling”- feeling of intellective essence of the soul, the supernatural - superior to the uniting Himself to the soul; other two “fundamental feelings” • the soul, touched by divine – feeling of our body and feeling grace, is elevated to a of the idea of being enlightening supernatural condition; our intellect – which we have • both potencies of the human since our natural birth. God, soul, the intellect (passive) and through grace, creates in us a new the will (active) are raised to a being, more precisely, completes new supernatural level – a real and raises to perfection our creation; human soul in way not possible • the supernatural will of the 129 The Spirituality of Blessed Rosmini

soul produces its effect through is, God is the cause and the faith, which is always present, effect at the same time of what is at least in a germinal way, in happening in the soul, without in every soul touched by grace. any way becoming our soul.

Rosmini calls grace a “deiform The unity of the Divine Nature operation”. God performs many was the basis of the Jewish operations, like creation and revelation and that of the the government of all created evangelical revelation is the things. These operations begin in Trinity in which knowledge God and terminate in something given by God to man has been different from God. These completed. So it is clear that operations are obviously divine, the grace which sanctified man yet they are not “deiform”. before the coming of Christ may Rosmini defines a “deiform” properly be called “deiform”, operation as “an operation which the title of “deitriniform” grace not only has God for its principle, being reserved for the grace of but the operation itself and its the Redeemer. The grace of the term is God”. He is the cause and Old Testament manifested itself the effect: in man by a divine power which made the law of God superior “I define a deiform operation to all other things in his heart, as that which not only has God and by a feeling of expectation, for its principle, but God is also a feeling of hope which promised the operation itself or its term. him the possession of the God is the principle and the term “totality of being” and gave or end of grace; He is the cause him a certain pledge of that and the effect. The Incarnation possession. of the Word is the pre- eminent “deiform” operation” God unites Himself to us (Supernatural Anthropology, formally through grace. But God Vol.1, p.113) subsists in three Persons, hence, since the time of the revelation In the soul touched by grace of the Trinity by JESUS, the there is not only a divine effect three Persons of the Trinity unite but there God Himself. God is themselves formally to the just therefore not only the “efficient person. The Christian therefore cause” – producing various through grace experiences the effects in our soul – but is the Holy Trinity, though in an “objective formal cause” – that imperfect way in this life. 130 The Spirituality of Blessed Rosmini

Though the feeling of the Trinity character, or our generation to is indistinct it is a force acting supernatural life, cannot be lost: in us and which fills us perfectly and satisfies and contents us “St Paul, speaking about the completely so that we feel “all baptismal character says, “Do being”, “all good”. The feeling not grieve the Holy Spirit of of this totality has three forms or God, in whom you were sealed modes: a feeling of infinite power for the day of redemption” (Ep. and force that acts in us, a feeling 4,30). What does it mean to say of truth – a subsistent truth – do not grieve the Holy Spirit which illuminates – and a feeling – if not that we may indeed of diffusing love. We experience lose sanctifying grace by means therefore the real action of the of sin? Thus it is clear that the three Persons of the Blessed Holy Spirit gives us both the Trinity, the Father, the Son, the “seal” or character and the Holy Spirit. sanctifying grace” (Supernatural Rosmini defines the “character” Anthropology, p.233) that we receive at Baptism as the “seal” of the Word of God in our We could go into far more soul operated by the Holy Spirit. accurate and extensive We become the “image” of God, details about the treatment not because anything “created” of divine grace in Rosmini’s can ever be the “image” of God eminent books, “Supernatural – this is impossible – but because Anthropology” and by the power of the Holy Spirit “Introduction to the gospel of St. the “true and only image of the John”: but what has been written Father”, that is the Son, the Word is sufficient to give us an idea of God, is impressed in our soul. of the fundamental importance It is the Son in us that is the of grace in our Christian and “image” of God: the character religious life. is the “seal” of the Son in our soul, a seal which is indelible Human beings, by themselves, and which raises the soul to its cannot do anything in the supernatural state. supernatural order, that is, they cannot do anything which can It is from the baptismal character make them holy, pleasing to that sanctifying grace springs up, God. This is what JESUS meant enabling us to do what pleases when He said, “Without Me God thus becoming holy. Grace you have no power whatsoever may indeed be lost if we resist to do anything”. The good in the Spirit, but the baptismal us is brought about by grace, by 131 The Spirituality of Blessed Rosmini

the living presence of the Trinity free choice, and pray. All other that operate in a real way in the graces will come through this essence of our soul. grace of prayer” (C470).

This awareness brings humility The members of the Institute, and complete reliance in God. therefore, who as children of the JESUS is the vine, we are the light want to pursue holiness branches: “Abide in Me, and I in must surrender themselves you”, this is grace that produces entirely to the grace of God, and abundant fruits. let God work in them: “Their confidence will be in the power In the Constitutions, Rosmini of God which uses persons deals with grace by stating and things alike, making them beforehand that in the order suitable in His hand for every of nature everything is geared work” (C472). towards achieving the greatest glory of God: whether willingly Rosmini backs up his words with or unwillingly, “the children of a long quotation taken from his this world co-operate with God’s favourite passage from St. John’s plan” (C469). gospel, chapter 15, 1-16, the In the supernatural order, passage that presents the image of however, “mankind can do the vine and the branches, with nothing without the grace of which we are already familiar. God and our Saviour JESUS. The creature’s work, study, planning, Justice, our Yes to his efforts, the burdens he takes divine grace upon himself, are useless; there is nothing he can do of his own “As a person without eyes power, even though he possess cannot see, so human beings can every natural gift and the whole do nothing towards eternal life world besides, which would leave unless the grace of our Lord and him with the slightest capacity for Saviour JESUS Christ works in acting on the supernatural level” them” (C473) (C470). This free gift must be received If man desires to do actions that with infinite love and gratitude, produce his own sanctification and with fear and trembling or the sanctification of others lest after receiving it we lose it. “he must first humble himself by Our response to God’s grace is, careful consideration of God’s therefore, to co-operate fully 132 The Spirituality of Blessed Rosmini taking great care to correct birth, without looking for other our spirit through continual occupations or enterprises for the purification. benefit of my neighbour. I realised that of myself I was absolutely Everyone in the Institute is aware incapable of doing anything for of the immense importance of my neighbour’s benefit. 2- Not the word “justice” in Rosminian to refuse the works of charity spirituality, yet some may find it towards my neighbour which difficult to explain precisely what divine Providence may offer or Rosmini means by this word. bring to my notice (God is able to make use of anyone, even me, We may begin by saying that for his work), and in this case to justice has three aspects that be completely indifferent towards involve our constant and all works of charity, doing what simultaneous attention: is offered to me as willingly as any other work, as far as my 1. Justice is “abstaining from free will is concerned”. The sin”, is a life-long struggle to Common Rules present a similar remove from our lives whatever preoccupation with achieving resists God’s holiness, is a “justice”: “The salvation of our constant process of purification. souls is reached through justice, Under this aspect justice is purity, that is, abstaining from sin. This limpidity of heart, innocence of justice is the foundation of the life, is putting truth at the centre whole Society. Each member, of our heart and mind. Justice is then, should humbly make to have a heart which is free from constant and persevering efforts, sin: pride, mendacity, passions, wholly relying on the grace of selfishness. In the Introduction God, to purify his conscience to The Rule of Life we read Fr. more and more day by day” Founder’s personal engagement (Common Rule 3). in obtaining for himself this innocence of life, this “justice”: 2. Justice is to know and to “I, Antonio Rosmini Serbati, acknowledge the order of being, most unworthy priest, set before giving what is due to everyone myself a rule of life consisting of and everything. This is God’s the following two principles, 1- justice in the first place, since He To think seriously of amending is absolute real Being, the creator myself of my enormous vices and of all that is. God, Absolute of purifying my soul of the evil Being, is Love and God loves all which has burdened it since my that He has created, according 133 The Spirituality of Blessed Rosmini

to the order of creation. Justice more and more just, and on is communicated to us by God an unceasing, limitless, infinite himself. In other words, “through plea for this justice… Upon this the grace of God in JESUS we justice, obtained through His can see and appreciate all-that- prayer, Christ has founded the is as God sees and appreciates Church of the elect which cannot it. Faith, enlivened by grace, perish...” (Maxims, 1st Maxim). enables us to act towards all- that-is with the reverence and 3. Justice is Calvary, the hill of love found in God Himself. It is blood. Calvary is the “sublime our participation in God’s justice altar” empurpled by the precious that moves us to love God with Blood flowing from the veins all our heart and our neighbour of Christ satisfying the Father’s as ourselves” (D. Cleary in A eternal justice and bringing Society of Love, p.110). Justice salvation to all. Calvary is a in this sense compels us to give place of shame, but it was there God the adoration, obedience that the sin of the world was and love which are due to Him taken away by the sacrifice as our Creator, our sovereign of love of the Lamb of God. Lord and Master, our infinite Jews and Gentiles, says Paul in benefactor and heavenly Father; Romans, have sinned and are and to give to ourselves and to in need of the mercy of God: all creatures whatever God has “Both Jews and pagans sinned ordained to be due to us and and forfeited God’s glory, and them. Living in the truth, we both are justified through the are bound to seek to please God free gift of his grace by being in everything we do, by doing redeemed in Christ JESUS who His Will: “Since it is justice that was appointed by God to be a makes us dear to God, Christians “hilasterion” through faith by must constantly pray to grow His Blood” (Rom.3, 24). The in justice and goodness… The Cross of JESUS became the more they ask this from God, “mercy seat” (hilasterion=the the more they please Him. They mercy seat in the Holy of Holies will be reassured by Christ’s own in the Temple, sprinkled on the words: blessed are those who Day of Atonement with the blood hunger and thirst after justice for of a lamb as a reparation for they shall have their fill (Mt 5,6). the sins of the people) sprinkled In Christian life and worship, with His Blood and which brings everything must be centred on true salvation to the human race the single desire of becoming for all times. Calvary, therefore, 134 is the hill of “justice”: the hill where all sins were taken away 1. Disclosure of conscience, with by the Blood of the Son of complete candour and truth, to a God, the hill that manifested spiritual Father. the infinite love of God for us – 2. Firm desire to amend oneself “God did not spare His only Son, together with patience and but gave Him up to benefit us tenacity all” (Rom. 8,32) -, the hill from which all the means of salvation But there are also two opposing have come to us. From the open excesses to be avoided: side of Christ, the new Adam, the Church came forth and with 1. Excessive rigour and the Church, the two sacraments, scrupulosity which is often the baptism and the Eucharist, result of presumption, of thinking represented by the water and that perfect purity and “even blood: “Blessed is the wood by impeccability” can be achieved; which justice comes” (Wisdom 14,7). 2. Laxity of conscience, which is even worse, because it allows Rosmini insists on the first many vices to remain in our meaning of the word justice, that consciences undisturbed. We may is, abstinence from sin. No one feel easily satisfied by some good can escape the fact that he is a work we do and we think that sinner in God’s eyes: “He that is the all merciful God will save us holy, let him be sanctified still” in any case. The idea that God is (Rev. 22,11); “If we say we have only merciful is tempting to many no sin, we deceive ourselves, souls who say to themselves, “It and the truth is not in us. If we does not matter what we do, God confess our sins, He is faithful in His mercy will save us at the and just, and will forgive our end”. Fr. Founder repeats the sins and cleanse us from all words that St. Bridget was told unrighteousness. If we say we by JESUS: “The foundation of have not sinned, we make Him a the Church is faith, namely belief liar, and His word is not in us” (1 that I am a just and merciful John 1, 8-10). judge. But now this foundation has been undermined. They all We must, therefore, endeavour to believe and preach that I am purify ourselves from every stain merciful, but practically no one day by day. Two are the means preaches or believes that I judge recommended by Rosmini: The Spirituality of Blessed Rosmini

justly. They almost consider me a (C483). wicked judge, for the judge who We need to deepen the meaning would free evil persons without of the words Rosmini says in the punishment so that they could Constitutions about the love of oppress the just would indeed God. One way of doing this is to be wicked. But I am a just and study carefully what he says in merciful judge; the least sin does his homily on “Charity” (p.44- not remain unpunished, nor the 85, a very long homily indeed!). smallest good un-rewarded” (C478). He begins by saying that “Christ’s charity is simply justice The Love of God at its most perfect”: this applies to the love of Christ for us, and God is the end of everything, He to the love we have for Christ. alone is to be loved in all things But to love someone is to do his since everything comes from will in all things: “In the lover, Him, the source of love: “We are the special proper object of love not obliged to serve the glory and is simply the will of the beloved”, greatness of any person, but give hence loving God means doing help and service from our hearts His will in all things. to all, not for the sake of flesh and blood, but for love of the one But, what does the divine will God who alone is lovable and want? “All it wants from us worthy of honour” (C481). – what a marvel this is – is love itself”, expressed in the two Christians, “the children of commandments of love of God the heavenly ”, must and of neighbour. However, direct all their love to God the how can mortal, finite creatures Father and to his Son JESUS. ever hope to be able to respond All other things must be loved to God’s infinite, eternal love? for the sake of God, not in How can contingent beings ever themselves: “By this we know hope to be able to match their that we love the children of God, own weak and limited will to when we love God and obey His the eternal, almighty Will of commandments” (1 John 5,2). God? Isn’t the distance too great, impossible to fill? The love of God is, therefore, the “single source of all the cares and Rosmini answers these questions labours to which the members by saying that the distance can of this Society are dedicated” indeed be filled, that our love 136 The Spirituality of Blessed Rosmini and will can raise themselves the Father: this is the profound up to the Almighty by means reason for the assertion in of JESUS Christ. It is JESUS Genesis that man was created in who does the loving in us, it the image of God. The true image is JESUS who does the Will of of God can only be His Son, the Father in us: “Christ in us and at baptism the Holy Spirit is our charity… Christ in us is impresses that image deep within the great lover” (p.47, 49). It our souls: is Christ in us, therefore, that makes it possible for us to love “This is the reason why many God and to do His Will. We fathers of the Church teach that have learned from the letter to the image of God in man is given the Romans that the Holy Spirit by the Holy Spirit, because it prays in us on our behalf: “For is the Holy Spirit that gives the when we cannot choose words in character which He impresses order to pray properly, the Spirit in the soul by communicating himself expresses our plea in a the Word of God, the Son” way that could never be put into (Supernatural Anthropology, p. words” (Rom. 8, 26); we need 303). to understand now how the Son loves in us. The Holy Spirit, therefore, gives to the soul the divine Word, The answer lies in the “seal”, the who becomes united to the soul “character” impressed upon us by being impressed in it with a in Baptism, and given even more permanent seal. depth in Confirmation, and Holy Orders: “Because the indelible character left upon our souls in the “The sublime Word, God from sacraments is our Lord JESUS God the Father, the figure of His Christ himself, the brightness of substance (Heb 1, 3), through God’s glory and the figure of his His everlasting mercy, impresses substance, so Christ is the great Himself upon our souls. He does lover in all of us. He is our power this through the Sacraments of love. Love is Christ’s very which He, JESUS Christ, has own Spirit diffused in our souls” instituted in His love for the sake (p.49) of uniting and binding to Himself all other human beings” (p.48). “What a wonder this is! Almighty The seal is, therefore, JESUS God, as charity subsistent in us, Himself, the perfect image of is our charity! Charity in God, 137 The Spirituality of Blessed Rosmini

therefore, and charity in us, is by generosity and care for all. one. It is of equal nature, of equal Charity must go beyond self, grandeur and of equal infinity. family, country: the true follower It is always Almighty God in of JESUS is the sign of concord himself and in us” (p.57) and peace, of meekness and humility, recognising in everyone “For charity to be in the world, the one God who is love. it was necessary for God to come into the world because “God is Charity is also long and charity”. Charity came into the unbounded. God loves of an world in JESUS Christ. When everlasting love: He has always charity was in the world, the loved, and He will always love. world could share in it: “And of The length of charity is the His fullness we have all received” constancy with which God- (Jn 1,16). charity loves, who has loved all his works ab aeterno. This The love of God has been said love has never allowed itself by St. Paul to have four infinite to be conquered by human qualities: breadth, length, height, waywardness of any kind, on the and depth; qualities which we contrary, He paid our infamous should also imitate. debt with His own blood. We too must imitate the duration, The first characteristic is the longanimity, constancy of the breadth of charity: it enfolds love of God: we must never cease everyone, the saints in heaven, loving, never tire of doing good, the souls in purgatory, and all the never to abandon the good works members of the militant church we have begun, never allow the on earth. But it embraces also our sacred fire to be extinguished. “enemies”: “Love your enemies, do good to them that hate you, Just as charity embraces all and pray for them that persecute human beings and things through and calumniate you. That you its breadth, and extends to may children of your Father in eternity through its length, so heaven…”: Christ gives us His through its end it rises to a height Father as teacher of charity; He which has no limit, since the gives us Almighty God, who is end of charity is God Himself charity, as the example for all our who loves in us. All our desires, actions. Our charity, therefore, actions, endeavours have God as must be as universal as the their end: the one necessary thing charity of God; must be marked in our life is to love God with 138 The Spirituality of Blessed Rosmini all our mind, heart, strength, so We also must be prepared to “lay that God may be “all in all”. The down our life” for our brethren, whole universe is a manifestation to sacrifice ourselves for the of the love of God and is others. Love is as strong as death progressing, notwithstanding and perfect charity is tied up to moral and natural evil permitted martyrdom. by the infinite Wisdom of God, to the fullness of the glorious Fr. Founder ends his homily kingdom of His Son. Charity by quoting from St. Thomas reaches its height only when it Aquinas who has left a very is well-ordered and leads our moving picture of the four actions to the eternal salvation dimensions of charity: of souls, the end of the universe. It is the height of charity that “Under the impulse of charity, urges us to embrace all kinds of Christ chose the death of the work for our brethren: temporal, Cross in which we find the four intellectual, spiritual charity has dimensions we have mentioned. the only purpose of saving our For the breadth, look at the soul and the souls of people. crossbeam to which His hands were nailed; our works too The limitless height of charity must stretch out even to our requires as its indispensable enemies. For the length, look at condition an unlimited depth the upright from which hangs his of humiliation, and of sacrifice, body; charity must persevere and which follows on humility. save mankind. For the height, Anyone who is not humble look at the wood higher up where without limit is unsuitable for his head rests; our hopes must the grandeur of charity. Pride rise to eternal, divine matters. For is ignorant of charity. The the depth, look at that section humiliation of the Son of God of the wood buried in the earth brought charity to the humble: and invisibly upholding the “Being in the form of God, He cross; the depth of divine love thought it not robbery to be incomprehensible to us because equal with God: but emptied the reason for predestination Himself, taking the form of exceeds our understanding a servant, being made in the upholds us”. likeness of men. He humbled Himself, becoming obedient unto death…” (Phil. 2, 6-8).

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Chapter 4 Divine Providence (4th Maxim)

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Divine Providence had a special to divine Providence”. Rosmini place in the heart and mind of begins by saying that “there is Rosmini. His two principles perhaps no other maxim which of conduct – passivity and helps more than this to obtain indifference – sprang directly the peace of heart and stability from complete trust in Divine of mind proper to the life of the Providence, the “polar star” in Christian”. his spiritual firmament, always shining from on high, a visible All things in the world, both sign of the eternal and infinite great and small, rest alike in love of God for all His creatures. God’s mighty hand, and nothing happens except as He disposes. His masterpiece on Providence God turns everything to the good is “Theodicy”, in which he of those who love Him, for it is shows the constant love and His sovereign will to bring forth infinite wisdom of God in the from our lives and from the entire government of the universe, creation the richest possible always drawing the greatest harvest for our everlasting joy. possible good from his creation. Therefore in all circumstances The book presents the eternal we entrust ourselves to Him with and supreme wisdom and power child-like simplicity, confident of God far beyond anything that the more we do so, the more we mortals can understand, pleasing we become in His eyes and the extremely limited and and the more abundantly He finite powers and means of all blesses us: “Adore, Be silent, creatures. Rejoice”. This maxim was recommended This infinite distance, however, by our Saviour by His words and is filled by the eternal and ever- example. present love of God for all that He has made, shown by the “Do not be afraid, you are Providential laws that guide with of more value than many a mighty hand all world events sparrows… Do not worry about and people to a blessed and sure your life, what you will eat, or end. about your body… Consider the ravens… Consider the lilies… The fourth Maxim, however, is Your Father knows what you the best starting point for a deep need… Strive for His kingdom, meditation on Divine Providence: and these things will be given to “To abandon oneself entirely you as well…” 141 The Spirituality of Blessed Rosmini

The words of JESUS on the and trust, opening to Him loving care of Divine Providence all the desires of our heart. can be expressed in seven God will always answer teachings: our prayers – correcting our ignorance and lack of 1. JESUS Himself, who did not understanding – and giving us refuse the name “friend” even “good things”, never things to Judas, is the foundation that are harmful. of the Christian’s total and unbounded trust. 5. We are forbidden to be anxious and restless, but not 2. In the same way that it to enjoy the things we have is reasonable to abandon “with simplicity of heart and oneself entirely to divine gratitude” because they have Providence, so it is foolish to been given by God. But we trust in oneself, since we are must not feel any disquiet utterly weak, and incapable about future things, or things of changing in the least the we do not have: “Do not course marked out by God worry about tomorrow, for for everything in the universe. tomorrow will bring worries of its own”. 3. Trust in God brings the freedom to abandon all 6. Since the perfection of the human things for the sake of Christian life is to please the kingdom and to “fasten God in all things, it follows oneself to the bare wood of that in everything we do in His holy cross, dying to the our ordinary daily life, in the world and living for heaven enjoyment and the sorrow we alone”, in a state of effective encounter, our only aim must poverty. be to be pleasing to God. From this stability of heart 4. We are forbidden to be like from a spring of clear anxious, to worry, but not to water issues the principle ask the Heavenly Father for of passivity, that is, the what we need, as long as we principle that we must remain do so only after asking for “contented and joyful”, His kingdom and his justice. without looking for change, We are invited by JESUS to without worrying about ask all things to our heavenly altering our circumstances Father with great simplicity in life unless we have a sure 142 The Spirituality of Blessed Rosmini

indication of God’s will. it necessary to the Church of 7. Trust in Providence alone is Christ, is entirely misguided also the source of the second and wrong. It is a grave principle, of indifference, danger. which is that “we will be • Fear and anxiety about the equally willing and content to Institute’s well being and make a change when the will increase is equally wrong of God is made known. This since the entire Institute golden state of indifference depends upon the Providence causes us not only to serve of the heavenly Father, not God in all things, but to upon human planning. serve Him in the way in Moreover, the Institute is not which He wants to be to be loved for itself, but in it served”. So the true disciple the Church of JESUS. will often examine himself • The Church of JESUS is the to see whether he really “is everlasting Kingdom and our indifferent to poverty or hearts and minds must be riches, honour or contempt, burning with inextinguishable health or sickness, a long or a zeal for it. The Institute will short life”. be kept into existence by the Father in Heaven only as a These seven teachings on divine mean amongst many others Providence are the foundation and only for the duration that of Christian and religious life He has established for it. for individual members. In the • “Let us always think Constitutions, Providence is therefore of the Church of presented from the perspective Christ, not of this Society”; of the “foundation of the entire the Institute, willed by God, Society”. The points Rosmini guided by God through makes within this perspective Superiors bound up most are the following: intimately to the Church, must be loved by us “so long • The Institute depends on and as it is useful to the Church”. is guided solely by Divine Providence. • The presumption that may drive some members to place their confidence in the organisation and greatness of the Institute considering 143 The Spirituality of Blessed Rosmini

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Chapter 5 Acknowledge our Nothingness (5th Maxim)

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The disciple of JESUS should be promised land. “always” in a state of interior solitude, in the presence of God Moreover, the disciple should whom he should worship and imitate the most humble and the adore, feeling his own weakness most perfect of all creatures, the and nothingness before the divine Blessed Virgin Mary. Her hidden greatness and majesty. life with God was declared by Him to be the “most virtuous and It is not difficult to be persuaded most magnanimous of all lives”, of our nothingness considering the and He raised “this humble and limitations of all created things, unknown young woman” to the including man “a mere atom in highest dignity of all and “to a comparison with the universe”, throne of glory above any given to and our own weakness. men or angels”.

God is the source of all good, Like Mary, the Christian ought to hence we, by ourselves, are pursue a life of solitude, humble incapable of doing anything good. adoration, silence, and constant This fact should dissuade us from occupation, without wasting a undertaking anything unless we minute of time. Time is a most are “called” by God, who will precious gift, and we shall have to give us what we need to fulfil His give a strict account of the way we Will. use it.

We are caught, therefore, between ROSMINI AND THE two conflicting tendencies: we “PRINCIPLE OF should have an “immense zeal” PASSIVITY” for God’s glory and the good of our neighbour, while, at the All purely human efforts, all same time, knowing that we are human initiatives are simply incapable of doing any good and powerless in achieving salvation powerless to remedy the evils that for ourselves or for others. This exist in the world. is the conviction that should constitute the launching pad for The disciple should imitate the utter trust and reliance in JESUS humility of Moses who was full of alone, this is the origin of the zeal for the salvation of his people, principle of passivity that makes and yet he found it hard to believe us acknowledge our nothingness that the Lord had chosen him to and at the same time the primacy lead them into the freedom of the 145 The Spirituality of Blessed Rosmini

of God in our life: “Of yourselves to the task of correcting my you can do nothing, but with Me enormous vices and of purifying you will bear fruit in plenty”. my soul of the iniquity that had Notice the paradox: of yourselves weighed upon it from my birth, nothing, with Me all things! without going in search of other Our passivity in Christ issues occupations or undertakings in unbelievable dynamism and for the benefit of my neighbour, power: “He will perform the finding myself quite impotent same works as I do myself, he to do anything of myself to his will perform even greater works”, advantage; 2- Never to turn says JESUS of the disciple. down works of charity towards my neighbour, when divine Rosmini formulated this rich Providence should offer and theological realities brought present them to me, for God has about by the outpouring of the power to use anyone and the Holy Spirit into the two even myself for his works: in such principles which constitute not cases I would maintain a perfect only his own personal spirituality indifference in regard to all but the essential spirit of the works of charity, doing the one Institute of Charity as well. proposed to me with the same Drawn from the depths of the enthusiasm as I would any other, New Covenant theology the at least as far as my free will was principles take us back to the concerned…” (Rule of Conduct) gospels of JESUS Christ. The two principles are most clearly stated The Maxim speaks about the in a document entitled “Rule of “two conflicting tendencies” Conduct”, written by Fr. Founder in the heart of the disciple of on the occasion of his entry into Christ: zeal for his neighbour, the Novitiate in November 1830, and profound awareness of our in which he gives an account nothingness. The disciple will of the basic principles of his choose the “contemplative” life, spirituality and of the way in waiting for the Lord to manifest which the Institute grew out of His Will. But this “elective” them. period must be lived fully. This is what Rosmini wrote to Fr. “I, Antonio Rosmini-Serbati, Rigler in 1832, explaining both unworthy priest, had resolved “passivity” and “indifference”: to follow a rule of conduct consisting in the following two “We must always remember that principles: 1- To attend seriously our state of contemplation must 146 The Spirituality of Blessed Rosmini never be a state of inactivity, but The elective state comes logically a state of preparation, a state in first, it is “chosen” for its own which we build up enthusiasm, sake and for the sake of doing the generosity and grace to be will of God, and not our own, ready and fervent in the work in the works of charity that will to which the Lord may call us. be presented to us “as time goes We must remain in hiding like by”. We choose the elective state the lion in his den; we must for at least two reasons: live at home in contemplation like bows stretched taut, like 1. The light of reason, which spumante ready to spurt forth, is the truth that enlightens like a pressurised force that will our minds, makes it clear expand and explode with all the that God, the author of all more impact when the moment things, is to be sought at all arrives. It is necessary for all of times as the absolute Good us to have a good understanding and the sole end of all of this elective state of ours. But things. The contemplative since man is limited, it is better to life allows us to dedicate tell the young religious one thing all our thoughts, desires, at the time and first get them and energy in seeking union to appreciate the inestimable with God. value of a hidden and retired 2. Our LORD Himself life committed to meditation recommended the and prayer: and then, perhaps contemplative life, not at the first occasion when the only by giving us His own charity that constrains us calls example of 30 years of us to active service, is the time hidden life in Nazareth, but to explain the other part of the also by saying to Martha, teaching…” “One thing is needful; Mary has chosen the good In the Constitutions, Rosmini portion, which shall not be explains how members of the taken away from her” (Lk Institute may find themselves 10, 42). successively in two different states, the first – the elective state It would be a mistake, however, – dedicated to contemplation and to hold that the Institute is divine worship, the second – the essentially contemplative and active state – dedicated to works that it undertakes works of of charity for our neighbours. charity only because driven by circumstances. 147 The Spirituality of Blessed Rosmini

to Me unless the Father who sent The theological reasons for the Me draws him”. “elective” state are the Principles of Passivity and of Indifference, Acknowledgement of one’s based on the biblical theology impotence, the basis of true of the New Covenant. Rosmini humility, forces one to direct all discovered both principles by attention and trust in God: God living them first, making them in us can accomplish the greatest his two rules of conduct; he things: “I can do all things in then made them the foundation Him who gives me strength”; of the Maxims, and of the “Without Me you are impotent; Constitutions. They are his with Me you will bear much fruit: essential charism, firmly rooted you will perform the same works in biblical theology. It is certain as I do myself, and greater ones that these principles express the still”. charism of Antonio Rosmini and the essential nature of the The contemplative state, Institute of Charity. therefore, is a time when we take stock of our incapability Both principles are explained in of doing by ourselves any good all their theological implications whatsoever and allow God to act in Rosmini’ Supernatural fully in us, knowing that with Anthropology and Introduction Him we can do any thing. We to the Gospel of St. John. are at rest, at peace, working Fundamental for a proper earnestly, driven by His grace, understanding is the Rosminian on the purification of our soul distinction between “natural” so as to become more and more and “supernatural”, “natural” pleasing to God, and prepared denoting all that man is and does at the same time to spring into in virtue of his own faculties, action for love of our neighbour and “supernatural” what he if, when, and where God wants begins to be and do when God us to engage in the active – through the character and life. We immerse ourselves in grace of Baptism – becomes contemplative life as if we are the inner source of his activity. going to die in it; but, at the same “Natural” man can do absolutely time, we remain completely open nothing for his own salvation and and ready to follow the will of perfection; he is utterly impotent: God in the active life as soon “Without Me you cannot do as the Lord indicates it to us anything” and “No one can come through obedience. 148 The Spirituality of Blessed Rosmini

The Spirituality of Blessed Rosmini

Chapter 6 The Will of God in Daily Life (6th Maxim)

149 The Spirituality of Blessed Rosmini The Will of God in Daily Life (6th Maxim)

The Christian should never walk • He will serve God in in darkness but always in the whatever occupation God light. The Holy Spirit will grant has placed him, whether him His gifts of understanding, in the academic life or in wisdom, knowledge, and counsel manual or technical work. that will allow him to conduct Since the only thing that himself always “thoughtfully, counts is the greater glory maturely, and with prudence”. of God, any work willed by Him will be embraced The “spirit of intelligence” will wholeheartedly. guide him to work on correcting and perfecting himself before The perfect fulfi lment of the thinking of correcting and duties of our state, including all perfecting others. religious obligations, is what God It is the Will of God that guides demands of us in the fi rst place. the disciple to perfection. This All other time at our disposal Will is easily recognised in the ought to be spent in constant circumstances in which one is prayer and “spiritual reading”. placed, and which must be lived Prayer, in particular, should be fully according to the following our constant preoccupation, principles: raising our minds to God even as we go about our routine work. It • Holiness is to fulfi l one’s is a great privilege to be allowed duties faithfully, exactly, and this familiarity with God and to promptly. converse directly with Him. • The disciple must deal with the people around him with The “spirit of intelligence” great love, respect, kindness, should also guide us in and gentleness. discovering the Will of God in • He will love hard work, relation to our holy desire to without wasting time, help our neighbour. God’s Will and applying himself with is manifested through external diligence, and maturity, and circumstances, like seeing for the glory of God. people in need, or being asked 150 The Spirituality of Blessed Rosmini for some charitable service; our 3- He will bring to completion response must, then, be generous, the work, even if tiring or courageous, loving to the point of difficult or unpleasant; he self-sacrifice, in imitation of the will consider it as the Will love that JESUS manifested for of God for him. us, to the point of shedding His Blood on the cross. The infallible rule for knowing whether we are doing the Will of The Christian will always choose God is the “peace and tranquillity the hidden life, withdrawn which the Christian experiences from the dangers of the world, deep down in his conscience”. immersed in prayer, meditation, Should we act for other motives, and hard and humble work; our conscience will soon be but he must be prepared to be troubled by restlessness and called by God to an “active” disquiet. life of service to his neighbour. In this case, he will respond ROSMINI AND THE with all the generosity of his “SPIRIT OF INTELLIGENCE” heart, not sparing himself in any way, prepared to undertake Intelligence for Rosmini is great things, most difficult and constituted by the constant vision dangerous tasks, for the love and of the idea of being, the light glory of God. that comes from God and leads us to God. It is not surprising But there is “order” in charity therefore, that perfection is to therefore the Christian will do all things with a “spirit of follow three rules: intelligence”. We find the same 1- When asked to do a work stress in the Constitutions: of charity he will do it, no matter whether it is “Our life will be perfect when difficult, great or small, we do all things according to pleasant or disagreeable; he the light of reason. Our actions should not refuse it under must depend upon the indications the pretext of uncertain and necessity offered by reason calls in the future; itself, not upon caprice. We must 2- Should he be asked to remain at rest, therefore, until choose among various moved by reason”. works, he will select according to order, and to Rosmini’s use of time is one of his own abilities; the most striking external features 151 The Spirituality of Blessed Rosmini

of his life. His phenomenal At the same time, he found refuge literal output numbers more than gladly whenever God called him 100 volumes on every aspect of to the quiet of the contemplative philosophy and theology, and the life, at Calvario in 1828, and at collection of his letters runs to 13 Stresa from 1849 until his death volumes of about 700 pages each. in 1855. By necessity a great traveller in northern and central Italy, The constant peace and he also founded two religious tranquillity of soul, attested Congregations, was endlessly abundantly by the people who engaged in the great questions of were close to him, transpired the day, carried out his spiritual from all his letters and, in duties as priest and as director of particular, from the lofty words hundreds of souls, and was noted of his Commentary on the for his hospitality. Introduction to the Gospel of St. John, written during the most His total obedience to the Will agitated, painful, trying period of God, even when difficult of his life, the last months of the and physically demanding, was Roman Mission. evident when he accepted with great reluctance to take over the parish at Rovereto in 1835. He dedicated himself to the pastoral work with great zeal and enthusiasm, and gave it up only when it became clear that due to the restrictions imposed on him by the Austrian authorities he could no longer perform his duties as required by charity. Obedience led him to Rome in 1848 and he persevered, notwithstanding persecutions and obstacles.

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(FOOTNOTES) 1 See p.63

2 The one idea of being is the source of all other ideas, of all knowledge

3 Books on Rosmini useful for consultation are: C Leetham, Rosmini, New City Press; U Muratore, Conoscere Rosmini, Vita Trentina Editrice; A Valle, Antonio Rosmini, Durham; D Cleary, Antonio Rosmini, Durham; the translated works of Rosmini, Rosmini House Durham; J Morris, The Ascetical Letters of Antonio Rosmini, available from Rosmini House Durham.

4 The thesis dealt with the pagan prophecies about the coming of Jesus

5 It should be clear that it was not the whole Company of Jesus involved in the attacks, but a small but infl uential group of them. In effect, many Jesuits had shown great esteem for Rosmini.

153 Sacro Monte Calvario, Novitiate House Sacra di San Michele, near Turin The Spirituality of Blessed Rosmini

Rosmini Centre, 433 Fosse Way, Ratcliffe-on-the-Wreake, Leicester, LE7 4SJ Tel. 01509 81 3078, e-mail: [email protected]

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