Saints, Beati and other notable Oratorians

SAINT PHILIP NERI - Founder and Patron of the Oratory

SAINT LUIGI SCROSOPPI

BLESSED JUVENAL ANCINA

BLESSED ANTONY GRASSI

BLESSED SEBASTIAN VALFRÈ

BLESSED JOSEPH VAZ

OTHER GREAT FIGURES

St Philip Neri

Rome in the 1530s was a city struggling to recover after the sack of 1527, a place of poverty, material, moral and spiritual. In particular, the clergy were at a low ebb, often living and behaving disreputably. By the end of the century, all this had changed, and this was largely through the work of St Philip Neri.

Philip came to be known as the 'Apostle of Rome', but was born in Florence in 1515. Turning his back on a career in business with his uncle in Monte Cassino, he arrived in Rome in 1535, a city where, apparently, he had no prospects and knew nobody. So how did he come to wield the influence he ultimately did? He started his life in Rome teaching the two sons of a Florentine compatriot, in return for a room and food, and a place to study. This allowed him the time and freedom for his intense life of prayer to grow. He used to spend many hours, even whole nights praying, sometimes in church porches, sometimes in the catacombs of San Sebastiano outside the city. It was here, on Pentecost Sunday in 1544, that Philip experienced his own Pentecost. As he reluctantly confided many years later, it appeared to him that a globe of fire had descended from heaven and penetrated his heart, so that for the rest of his life he could feel it palpitating, throbbing with divine Love. An examination after his death confirmed his heart to be abnormally large, so much so that it had forced two ribs apart to make space for it.

Philip's prayer bore practical as well as spiritual fruit. 'When shall we begin to do good?', he used to say, and, over the years he gathered together a group of people who, after meeting Philip, did indeed want to do something worthwhile. A particular area where help was badly needed was in the grim hospitals of Rome, where patients were dependent on volunteers for basic nursing, cleaning and food. In the Jubilee year of 1550, many poor pilgrims made their way to Rome, and Philip and his companions in what they called the Confraternity of the Holy Trinity made it their business to care for their needs too. That year, Philip was persuaded - somewhat reluctantly - to be ordained a priest, which duly happened on 23rd May 1551. After this, he found a home at the church of San Girolamo della Carita, where he and his companions used to meet informally for prayer, discussion, and recreation together, before going off to minister to the needy. Soon, large crowds were coming to these gatherings, so Philip devised a pattern for them: four talks, some music, and vocal prayers. And so what we would recognise today as the Oratory was born.

Philip's success aroused jealousy in some quarters: he and the Oratory were subjected to more than their fair share of suspicions and difficulties, but throughout it all he remained faithful to his own advice, non dubitare, 'don't worry', confident that God, who had begun the good work in him, would bring it to completion. And his trust paid off: a rather dilapidated church, Santa Maria in Vallicella, was given to the Oratory by the Pope, and it was rebuilt on a grand scale: even today, it is still known as the Chiesa Nuova, the New Church. Some of Philip's companions had been ordained to assist him in his ministry, and together they were organised into the Congregation of the Oratory.

St Philip died on 25th May 1595. By that time, he had become the friend and confessor of countless people, including Popes and Cardinals (and had himself refused a Cardinal's hat). He used, even in old age, to spend many hours in the confessional, bringing pardon and peace to all who came to him: his penances were perfectly suited to the needs of his penitents, and never harsher than they could bear. He was always available to those in need, and used to say that the porter's bell was to him like the voice of God. He saw what others might regard as these distractions from prayer as 'leaving Christ for Christ'. Above all, perhaps, he is known for his joy in the service of Christ: the attractive character of the 'Saint of Joy' brought people flocking to him, and through him to a renewed vigour in faith. His practical jokes and eccentricities were many: whether he was sending the future Cardinal Baronius to taste countless different wines before buying the smallest amount possible of one, organising a procession of noblemen carrying pots and pans through the streets to the Chiesa Nuova, or shaving off half his beard, his aim was simple: to change Rome for the better, to draw everyone he could closer to Christ, to allow others to share in something of that joy which he himself experienced.

O God, as you never fail to enrich your faithful servants with holiness, grant, we pray, that we may be filled with the same Spirit which so wonderfully penetrated the heart of St Philip. We ask this through Christ our Lord. Amen.

Saint Luigi Scrosoppi

Luigi Scrosoppi, born in Udine, was one of three boys in his family, all of whom became priests. After his ordination in 1827, he lived a very active priestly life, and showed a particular concern for the care of orphans. To this end he and his step-brother Fr Carlo established a 'House for the Destitute': fund-raising and building work took a number of years, but it was ready by 1837. Luigi played an important role in the foundation of the Sisters of Providence, who devoted their lives to the service of the orphans: the first professions of the sisters were made at Christmas 1845, and the community achieved formal recognition in 1848, an event which was perhaps hastened by the deep impression the Sisters made by their courageous behaviour during the fighting over Udine between the people and the Austrian imperial forces.

Luigi had been associated with the Oratorian Fathers from his earliest years, but the political situation of the time was never favourable to the Udine Oratory. His brother Carlo had become a member of it in 1806, but it was suppressed in 1810, a victim of anti-clerical laws. In 1846, it was re-established, with Carlo, Luigi and two other priests as its members.

The work of Luigi and the Sisters continued to expand: schools were opened, including one for deaf and dumb girls in 1857, the Sisters' work reached beyond Udine into hospital ministry, a cholera epidemic in 1855 provided an opportunity for Luigi and the Sisters to alleviate suffering among the general population of Friuli. in 1858 the Sisters, now numbering more than thirty, had their Rule commended by Pius IX (although it was only definitively approved in 1891), and things seemed set fair.

But the anti-clericalism which had caused the demise of the Udine Oratory in 1806 struck again: in 1866 the army of the Kingdom of Italy conquered Udine and the surrounding regions, and nothing could prevent the suppression of the Congregation and the confiscation of the church. Luigi would never again live within the formal structures of an Oratory.

But this did not prevent him from remaining a faithful disciple of St Philip. He devoted himself from that time on to the spiritual and practical welfare of the Sisters of Providence. Happily the House for the Destitute was saved, although it had to become subject to public control, and the from the mid-1860s onwards, the work of the Sisters flourished in Austrian-controlled territory, so that Luigi's prophecy that twelve houses would be founded by the time of his death came true.

Towards the end of 1883, Luigi had to give up all his activity because of ill-health, and he died on 3rd April 1884. During his life, he lived by the motto 'Work, suffer, and be silent.' He was indeed a man of prayer, and was filled with spiritual wisdom. He, in the spirit of his Father and patron St Philip, could not bear vanity or hypocrisy; he could also at times be rather brisk, particularly with new candidates for the Sisters - he realised the importance of resilience and the necessity of the gift of strong faith if such people were to be successful in their religious life. And he practised what he preached - if he ever lost his temper or became angry, he was always ready to ask pardon of anyone, from any walk of life. His final exhortation to his Sisters also sums up his own life: 'Charity! Charity!... Save souls, and save them with charity.'

Luigi was beatified in 1981, and canonised by Pope John Paul II on Trinity Sunday, 10th June, 2001. The Sisters of Divine Providence have a house in Oudtshoorn.

Lord God, You teach us that the commandments of Heaven are summarised in love of You and love of our neighbour. By following the example of Saint Luigi in practising works of charity, may we be counted among the blessed in Your kingdom. Amen.

Blessed Juvenal Ancina

Of all the saints and beati of the Oratory, it is John Juvenal Ancina who had the privilege of a personal acquaintance with our founder and patron, St Philip Neri. He was born in Fossano in late 1545, the eldest of four children. His early years were devoted to study, and especially study of medicine, which became his chosen profession after the death of his father. Throughout his early life he, and his brother John Matthew, who also became an Oratorian, were conspicuous for their delight in religion – none of St Philip’s reticence about ‘building little altars’ here.

Youthful piety blossomed into religious vocation in an unusually definite manner – he was attending a high Mass at which the Dies Irae was sung: when he heard it, he determined to seek a greater perfection of life, and went to Rome in search of this. Once there, he discovered the Oratory, becoming friendly in particular with Baronius, later Cardinal, Church historian, and St Philip’s successor as superior in the Oratory. St Philip dissuaded him from joining a religious order, and he entered the Oratory on 1st October 1578, being ordained priest in June 1582.

His reputation for holiness of life was such that he was asked to go to the Oratory in Naples in 1586, where he was regarded as something of a ‘second St Philip’. Such acclaim was not without its risks, however, and his abilities came to the attention of the Holy See, who wanted to make him a bishop. Appalled, Juvenal tried to evade the summons to Rome, ironically further enhancing his reputation by his notable preaching in the various places (Loreto, Cingoli, Fermo etc.) which he visited while perpetrating this evasion.

In the end, obedience was stronger than personal taste: he bowed to the wishes of the Pope, and became Bishop of Saluzzo on August 26th 1602, turning down a richer and more prominent See in favour of this area where there were more opportunities for pastoral charity. As a bishop, he showed a great zeal for souls, bringing something of that renewal of the Church in which St Philip played so important a part in Rome to the Italian provinces.

It was his zeal which eventually led to his death – he was poisoned by a man whom he had felt obliged to discipline for visiting a convent with less than holy intent. Juvenal knew quite well who his poisoner was, but refused to testify against him, and died on 31st August 1604, aged 59.

Other beati, such as Antony Grassi, inspire us by a life marked by faithful regularity, and humble search for Christ through decades of outwardly unremarkable existence. In John Juvenal we find someone whose life was more varied, but was, in all its stages, marked out by a desire for virtue, a special awareness of the value and grace of the confessional, and, in the end, by obedience. This obedience was not won without struggle, but led to a fruitful ministry, as Oratorian and bishop.

Blessed Antony Grassi

Our only desire in life should be to praise God and adore Him in the Holy Sacrifice of the Mass. He who hears Mass with devotion every morning cannot fail to be a friend of God.” Thus did Blessed Anthony Grassi sum up what had always been – and remains - at the heart of Catholic life. For the whole of his life Blessed Anthony seems to have had no real desires beyond wanting to adore and love Christ in the Mass, in the Blessed Sacrament and in His Passion except, perhaps, to nurture this same adoration and love in other people. Certainly he entertained no earthly ambitions, being born (in 1592, two and a half years before the death of St. Philip Neri), living his whole life and dying at the age of eighty (in 1671) in the same town of Fermo, four or five miles from the Adriatic coast in Northern Italy. He left Fermo very rarely: on occasion that he did, in 1625, was to go on a pilgrimage to Rome in the jubilee year proclaimed by Pope Urban VIII. Whilst in the eternal city, Blessed Anthony traced the footsteps of his beloved saint, deepening his devotion to that ‘hidden hero’ who had founded the Congregation of the Oratory which Blessed Anthony himself had entered, in October 1609, with the joyful words, “Oh what can make us worthy of the honour of being sons of St. Philip?” Part of Blessed Anthony’s delight was in meeting Fr. Consolini to whom St. Philip had confided the history of the miraculous dilation of his heart by the Holy Spirit.

Blessed Anthony shared a number of spiritual gifts with his holy father, St. Philip, including a deep love of the ministry of the confessional, rarely spending fewer than five or six hours each day reconciling people to God through this sacrament; and the gift of healing, with many cures credited to him during his life on earth and since. He also shared the Saint’s repugnance of sin and was known to be able to smell the stench of sins, especially of sins of impurity. His devotion to Our Lord in the Blessed Sacrament knew no bounds living the whole of each day, as he did, as a preparation for Mass saying, “He who loves Our Lord Jesus Christ must desire to be with Him…the more we conform ourselves to His example the more perfect will be our lives.”

Yet, perhaps most notable of Blessed Anthony’s gifts – like St. Philip’s – was his deep desire to remain unknown for “[h]e became,” wrote Lady Amabel Kerr in her biography, “a saint by the faithful performance of apparently insignificant duties towards God and man”

From the same mould which has, more latterly, produced saints such as St. Therese of Lisieux - and many others besides - what better example could we look to in so self-seeking an age as our own?

“Truth was in his speech, there was no falsehood on his lips. He walked with me in integrity and peace and he converted many from their evil ways.”

Introit from the Mass of Blessed Anthony Grassi

Blessed Sebastian Valfré

Sebastian Valfré was born on 9th March 1629 at Verduno in the southern Alps. His background was humble: his mother and father were poor farmers, and the dull routine of work in the fields with his parents and seven siblings took up much of his childhood. He felt a call to the priesthood at an early age, but ran into difficulties with his family, who were loathe to lose his assistance with the farm work; however, he persevered and eventually won them over. He left Verduno to begin his studies in 1641 at the age of twelve, and again these were not easy for him: at one stage he had to stay up most nights copying out books to pay for his education, which took him in its later stages to Turin for studies with the Jesuits.

Also at Turin was the Oratory, which had in earlier years been influential, particularly on the youth of the city, but by 1650 was rather down-at-heel: only one priest, Fr Cambiani, remained, and he is described as ‘ragged and eccentric’. It can hardly have been an enticing prospect in human terms, but Sebastian nonetheless joined it on St Philip’s Day, 26th May 1651, being ordained deacon only a week later. By the end of the year, the community had been bolstered by the arrival of three new priests, so by the time Sebastian was ordained priest in February 1652, the Oratory showed signs of life once more.

Turin soon began to benefit from his presence as a priest. In common with many cities of that and other ages, it had its share of poverty, which Sebastian did much to alleviate. He was not afraid to ask the rich for alms to give to the poor, but he took care to be as discreet as possible, doing much of the distribution at night when it was easier to remain anonymous. These activities took on heightened importance from 1678 to 1680, when famine struck Piedmont, and again during the war between Piedmont and Louis XIV, which culminated for Turin in a seventeen-week siege which caused great hardship as well as anxiety – and which Sebastian’s prayers are said to have been efficacious in bringing to a successful end for the inhabitants.

If Sebastian was esteemed by the less well-off, he was also on good terms with those who were more fortunate. In particular, he maintained good relations with the Dukes of Savoy, one of whom, Victor Amadeus II, he had helped to form from the age of nine into the just ruler he later became. Sebastian was the spiritual director to the entire court of the Duke, and such was the esteem in which he was held that at one stage the Duke did his best to procure the Archbishopric of Turin for Sebastian. His cause was furthered by the good reputation which he had in the Vatican, but Sebastian’s humility led him to dread this ecclesiastical dignity, and was profoundly grateful to be able to avoid accepting it.

Sebastian’s corporal works of mercy went hand in hand with the spiritual. He was very reluctant at first to start taking on the special responsibility for souls involved in hearing confessions – again, his humility is evident – but, once he did, his reputation spread throughout the city. He also searched out penitents far and wide – hospitals, schools, convents, barracks, prisons, galleys all benefited from his concern for spiritual well-being. His success in this field, as well as in his approach to life in the Oratory in general, was probably due above all else to his blending of careful attention to detail with a genuine compassion, and his penances reflected this. His penitents told of his ability to read souls. Sebastian’s work in the confessional was at the very least instrumental in sparking something of a revival of religious observance in Turin: like St Philip, it was said that he had the gift of discernment of spirits.

The life of Sebastian Valfré was not one of extravagant and heroic deeds done for God, but of the sanctification of an existence of regular routine, year in, year out, and of service to God in the circumstances of ordinary life. His cheerful and attractive manner were an example, and he also had his fair share of difficulties which he had to work hard to overcome. He was, for example, rather petulant and sensitive by nature, being easily offended: he remedied this by trying to be unfailingly polite even to those who hurt him. He also knew what it was to suffer from spiritual darkness, finding prayer a real struggle at times, and study even more unattractive. But his perseverance, which manifested itself from his earliest years, stood him in good stead.

Sebastian died early in the morning of January 30th 1710; miracles began even before he could be buried, and he was beatified by Pope Gregory XVI in 1834.

Grant, O Lord, that, as we work for the good of souls, we may remain steadfast in your love, just as you marvellously upheld Blessed Sebastian so that many found salvation through him. Through Christ our Lord. Amen.

Blessed Joseph Vaz

Joseph Vaz was born on April 21st 1651 at Benaulim, in Goa on the west coast of India. After his ordination in 1676, he went for a few years to the nearby territory of Canara, where he became well-known for his zeal. When he returned to Goa, he became associated with a small group of priests, who wanted to lead a common life. Joseph proposed that they should adopt the rule of the Oratory, founded by St Philip Neri a century before, for priests living in community without vows. And so it was that St Philip, who had wanted to go to the missions, but had come to realise that ‘Rome was to be his Indies’, became the inspiration of a community of four priests in Goa.

St Philip’s missionary zeal was not lost on Joseph, who became increasingly concerned with the plight of the Church on the island of Ceylon. No priest had been able to minister there for fifty years, because of restrictions imposed by the Dutch rulers of the island, who proscribed Catholicism, and spared no efforts in trying to draw Catholics away from their faith. Joseph felt that something must be done, and so he set off on foot with only two companions, first, for the south of India and then, if God willed, Ceylon. It seemed madness: the distance, the lack of means, his ignorance of the languages, the danger of trying to evade the Dutch blockade. But no-one could dissuade him, and in 1686 he landed at Jaffna, on the coast of Ceylon.

But difficulties he had encountered on the journey took their toll: he fell gravely ill, and was abandoned by one of his two companions. In time he recovered, and began trying to establish contact with those Catholics who lived hidden in the area of Jaffna. Eventually he was able to discover a few, and these first discoveries soon led to more. So in spite of the ever-present danger of arrest and death, there began a regular apostolate of reconciling those who had fallen away from their faith, encouraging and ministering to the faithful, and gaining converts. Going about his duties dressed as a beggar, keeping his needs to the barest minimum, for nine years Joseph travelled around the island, engaged in his missionary work. Often the Dutch were hot on his trail but he repeatedly evaded them, enhancing his reputation as one under the special protection of divine providence.

Once he had become more used to the local conditions and had mastered the languages of the island, Cingalese and Tamil, Joseph began to venture into the jungle, endeavouring to reach the independent kingdom of Kandy, situated in the mountainous interior.He was arrested as a spy, and imprisoned at the royal court of Kandy. He eventually succeeded in obtaining his release, by performing some acts which convinced the king, Vimaladharma Suriya, that he was under the special protection of God. Foremost among these was the miracle of the rain. One year the rains failed and the people were on the point of starvation. In a scene reminiscent of that of Elijah and the priests of Baal, the king ordered his own priests to pray in their temples, but their prayers were to no avail. He then called upon Joseph, who built an altar among the people, knelt and prayed. The result was a downpour of rain drenching everybody except Joseph and his altar.

From then on he was allowed to exercise his apostolate throughout the kingdom of Kandy with the king’s blessing. He could now be joined by two other priests from the Oratory at Goa, and so there came into being the Oratorian mission to Ceylon, which was of such spiritual benefit to the island. Joseph and his brethren were gradually able to establish the full life of the Catholic Church in Ceylon, and this not only in the independent territories of the interior, but also in Dutch-controlled areas, where the example of faith and commitment set by Joseph’s converts led the Dutch to grant them grant the Church a measure of toleration. By the beginning of the 18th century the Church in Ceylon was flourishing.

Fame of Joseph and his sanctity spread, first to Goa, and eventually to Rome itself, where Pope Clement XI gave his blessing to the Oratorian missionaries. Conversions passed the 100,000 mark and many churches were built. Kandy became, together with Colombo, the seat of the Dutch governor, the centre from which the Faith spread throughout the island.

After 22 years’ work in Ceylon, Joseph felt that his end was approaching and so retired from the active apostolate to prepare himself for his death by a life of yet more intense prayer. He died peacefully in Kandy on January 16th 1711. Humble, poor, spent in the service of Christ, Joseph laid down a life which had won thousands to the Church and written a notable page in the history of the Church in Asia.

In the light of modern circumstances the life of Joseph Vaz can be seen in its full glory, with all its social and religious implications. Besides his life of evident holiness and prayer, and determination to do whatever was necessary to further the Gospel, he founded the first religious community comprised of local native people, as opposed to missionary priests from far away, and was a pioneer of the idea of full adaptation to local conditions. In 1835 the Oratory at Goa was suppressed and with it died also the Oratorian mission to Ceylon. But the descendants of those whom Joseph and his Oratorian community had served never forgot what he had done for them, and on 21st January 1995 Joseph Vaz was beatified by Pope John Paul II.

Lord God, by whose surpassing mercy Blessed Joseph made known the unfathomable riches of Christ, grant, at his intercession, that we may grow in knowledge of you, yield fruit in every good work, and by the truth of the Gospel live faithfully in your presence. Through Christ our Lord. Amen.

Other great figures from the Oratorian world include:

• Great scholarly cardinals like De Berulle and The Venerable Servant of God John Henry Newman.
• Great artists who were members of the Oratory, both priest and lay members: composers Palestrina, Victoria and Alessandro Scarlatti; architect Gaudi, Caravaggio the artist; Fathers Faber and Caswell the great hymn writers of Brompton Oratory.
• Products of the Oratorian schools include Hilaire Belloc and Gerard Manley Hopkins.