Saint André Avellin
Prêtre théatin (+ 1608)
Appelé Lancelot à son
baptême, il prit le nom d'André à son entrée chez les religieux.
Prêtre et docteur en
droit, il exerça sa charge d'avocat ecclésiastique à Naples. Il entra chez les
religieux Théatins. Il a laissé la réputation d'un grand prédicateur.
André Avellin, prêtre de
la Congrégation des Clercs réguliers Théatins. Célèbre par sa sainteté et son
zèle à rechercher le salut de son prochain, il fit le vœu difficile de
progresser chaque jour en vertu et, chargé de mérites, s’endormit dans la paix
au pied de l’autel.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/76/Saint-Andre-Avellin.html
_03a.jpg)
Pedro Alonso de los Ríos (1641–1702),
Statue of Saint Andrew Avellino, St. Emilian and St. Cajetan's
Church in Madrid, Spain
_03b.jpg)
Pedro Alonso de los Ríos (1641–1702),
Statue of Saint Andrew Avellino, St. Emilian and St. Cajetan's
Church in Madrid, Spain
Saint André Avellin
(1591-1680)
LEÇON DU BRÉVIAIRE ROMAIN
André Avellin, appelé d’abord Lancelot, naquit à Castel-Nuovo en Lucanie. Il prit à Naples ses grades de jurisprudence, fût ordonné prêtre et commença de défendre des causes mais seulement au for ecclésiastique. Ayant un jour laissé échapper un léger mensonge dans une plaidoirie, et étant tombé sur ces mots de l’Écriture : La bouche menteuse tue l’âme, le regret de sa faute lui fit quitter le barreau. C’est alors qu’il supplia qu’on l’admît chez les Clercs Réguliers. Son vœu ayant été exaucé, il demanda encore, mû par son grand amour de la Croix, qu’on lui donnât le nom d’André. Il fut un modèle d’abstinence, de patience, de haine et de mépris de soi-même. Il répandit merveilleusement l’Ordre des Clercs Réguliers. Il aimait et vénérait beaucoup la Très Sainte Vierge. Après avoir donné des exemples héroïques de vertu, brisé par les années et les travaux, il fut frappé d’apoplexie au moment où, commençant de célébrer la Messe, il venait de répéter pour la troisième fois : « Introïbo ad altare Dei, j’irai à l’autel de Dieu ». Muni aussitôt des sacrements, il mourut paisiblement.
SOURCE : http://www.icrsp.org/Calendriers/Le%20Saint%20du%20Jour/andre_avellin.htm
Saint André Avellin
Saint André Avellin naquit
en 1521, dans le royaume de Naples, saint Léon X étant pape, Charles-Quint
empereur romain germanique et François Ier roi de France. Après des études
brillantes, pendant lesquelles il eut le bonheur de conserver son innocence et
sa piété au milieu des dangers sans nombre auxquels est exposée la jeunesse des
écoles, il reçut les Ordres sacrés, et sa science du droit en même temps que
son talent pour la parole le poussèrent dans la carrière d’avocat.
Un léger mensonge lui
étant un jour échappé dans l’exercice de ses fonctions, Dieu lui en inspira une
si vive horreur, qu’il brisa soudain sa carrière pour se consacrer au ministère
des âmes. Quelque temps après il entra dans l’Ordre des Théatins, où il voulut
recevoir le nom d’André, à cause de son amour pour la Croix. Il fut dès lors un
apôtre, et Dieu récompensa son zèle par des prodiges. Une nuit que, par une
grande tempête, le saint religieux revenait de confesser un malade, la violence
de la pluie et du vent éteignit le flambeau qui servait à l’éclairer. Non
seulement ni lui ni ses compagnons ne reçurent aucune goutte d’eau, au milieu
des torrents de pluie qui tombaient, mais encore il arriva que saint André,
grâce à une vive splendeur qui jaillissait miraculeusement de son corps, servit
de guide, au sein des plus profondes ténèbres, à ceux qui étaient avec lui.
Un jour qu’il récitait le
saint Office, les Anges vinrent chanter avec lui les louanges de Dieu. La grâce
l’accompagnait particulièrement dans l’administration du sacrement de Pénitence
et dans la direction des âmes ; il s’y faisait remarquer par une piété et une
prudence admirables. Dieu lui révélait souvent les secrets des cœurs, les
choses éloignées et les choses futures.
Il établit plusieurs
maisons de son Ordre, travailla à la sanctification du clergé, fonda des œuvres
de zèle : Dieu bénit toutes ses entreprises.
Il avait
quatre-vingt-huit ans, quand il fut frappé d’apoplexie au moment où il
commençait la Messe et répétait pour la troisième fois ces mots : Introibo ad
altare Dei. Privé de l’usage de la parole, il manifesta par signes le désir
d’être porté devant le maître-autel et put recevoir la sainte Eucharistie. Dieu
permit qu’il eût un rude combat à soutenir avant de mourir. Le démon lui
apparut sous une forme horrible, menaçant de l’entraîner en enfer ; mais la
sainte Vierge, que saint André invoqua de toute son âme, lui donna un prompt
secours, et son Ange gardien chassa le monstre. Saint André redevint calme et
expira bientôt en paix en regardant amoureusement l’image de Marie, le 10
novembre 1608, Paul V étant pape, Rodolphe II empereur romain germanique et
Henri IV roi de France.
On l’invoque avec succès
contre la mort subite et imprévue, et pour obtenir une mort douce et
chrétienne.
Andrea Avellino fut Béatifié par le Pape Urbano VIII (Maffeo Barberini,
1623-1644) le 14 octobre 1624 et Canonisé le 22 mai 1712, par le Pape Clemente
XI (Giovanni Francesco Albani, 1700-1721).
Giovanni Lanfranco (1582–1647), Sant’
Andrea Avellino, 1624, 420 x 320, Sant'Andrea della Valle, Rome
Saint André Avellin
Originaire de Castronuovo
(sud de l’Italie), il est d’abord Baptisé sous le prénom de Lorenzo.
Après quelques études en
philosophie à Venise, il étudie le droit civil et le droit canon à Naples et
obtient un doctorat.
À 26 ans, il est ordonné
Prêtre, puis il commence à travailler comme avocat à la cour ecclésiastique de
Naples.
Au cours d’un procès, il
est amené à mentir pour défendre un de ses amis, ce qui lui cause d’importants
remords et le décide à quitter cette profession.
L’Archevêque lui confie
la mission de réformer le Couvent de Saint Archange de Baiano, qui souffre d’un
important relâchement de la discipline et des mœurs.
Son action énergique fait
de nombreux mécontents qui n’hésitent pas à attenter à sa vie, mais sans
succès.
À la suite de cet
épisode, il décide de rejoindre les Clercs Théatins Réguliers sous le nom d’André,
en hommage à l’apôtre Crucifié.
Pendant plus de dix ans,
il occupe la charge de maître des novices puis il est nommé supérieur de
l’Ordre.
À cette époque, il fait
la connaissance de Saint-Charles Borromée, avec qui il noue de solides liens
d’amitié et qui l’aide à développer son Ordre.
À partir de 1582, André
se consacre davantage à la prédication et à la lutte contre le Protestantisme.
Il décède subitement au
pied de l’autel, alors qu’il s’apprêtait à Célébrer une Messe à Naples. De
nombreux miracles lui sont attribués. (1521-1608)
Saint-André Avellin est
le patron des victimes de crises d’apoplexie. Il est invoqué pour ne pas être
frappé de mort subite.
André Avellin, ce saint
sauvé par un mensonge
Anne Bernet - publié
le 09/11/23
André Avellin, prêtre et
docteur en droit fêté par l’Église le 10 novembre, changea de vie après un
funeste mensonge. Il est le saint patron des malades souffrant d'apoplexie, et
des personnes qui meurent subitement.
La Contre-Réforme a
produit tant de saints que certains ont sombré dans l’oubli, sinon chez eux.
Tel Andrea Avellino, très grande figure du XVIe siècle catholique dont la vie
donnée à Dieu dans une incessante quête de perfection plonge dans l’admiration.
Lorsqu’il naît en 1521 à Castronuovo di Sant Andrea en Italie du sud, ses
parents, lecteurs des romans de chevalerie, le baptisent Lancelot. Ce n’est
pourtant pas vers le métier des armes que la garçon se dirige puisqu’il est
ordonné prêtre, au terme de solides études classiques, en 1548.
La cléricature lui offre
la possibilité de se spécialiser en droit canon et d’entamer une carrière
d’avocat ecclésiastique mais, alors qu’il plaide devant le tribunal épiscopal
la cause d’un prêtre, emporté par son désir d’emporter son procès, don
Lancelloto profère un tranquille mensonge qui lui vaut la victoire, mais le
plonge dans une crise de scrupule si forte qu’il décide de renoncer
définitivement à sa carrière, et même à tout ce qui le raccroche encore au
monde et ses périls. Il décide d’entrer chez les théatins, un ordre religieux
fondé en 1533 par Gaétan
de Thiene. Il y prononce ses vœux à Naples en 1558 et prend en
religion le nom d’André, afin de marquer son amour de la croix.
Deux vœux particuliers
Aux vœux ordinaires, il
décide ce jour-là d’en ajouter deux particuliers qui seront pour beaucoup dans
sa réputation de sainteté tant ils sont exigeants et difficiles à tenir :
combattre sans cesse sa volonté personnelle et tendre toujours à la perfection.
Il se dote d’un programme de vie qui prendra toute son ampleur lorsque, dans
les années suivantes, le père André arrivera aux plus hauts offices de l’Ordre
: maître des novices puis supérieur de la maison de Naples, visiteur de la
province de Lombardie, ce qui lui donne l’occasion, lors de ses séjours à
Milan, de se lier avec Charles Borromée, puis visiteur de Campanie, ce qui le
ramène dans sa région.
Ce programme de vie
admirable devrait être celui de tout responsable, à plus forte raison
ecclésiastique, et de tout confesseur, rôle dans lequel André excelle. En quoi
tient-il ? Douceur et fermeté, imitation constante du Seigneur, tout voir, mais
dissimuler beaucoup, ce qui est de bonne politique, corriger mais avec charité,
ne jamais blesser autrui, ne jamais perdre une occasion de les mettre en valeur
son prochain et de souligner ce qu’il a de meilleur.
Il pardonne à ses
agresseurs
Preuve qu’André ne se
paie pas de mots, lorsque son neveu, l’héritier sur lequel repose tous les
espoirs familiaux, est assassiné lors d’une de ses vendettas dont le
Mezzogiorno est trop souvent le théâtre, il réussit à convaincre les siens de
ne pas répondre à la violence par la violence et, quand les coupables
comparaissent en justice, il se fait leur avocat et plaide ardemment afin de
leur épargner la peine de mort. Lui-même victime d’une agression qui lui vaut
plusieurs coups de couteau au visage, il pardonne pareillement à ses
agresseurs.
Malgré ses incessantes
activités, André parvient encore à étudier, devenant un exégète fameux, un
spécialiste reconnu de l’œuvre de saint
Augustin, de celles de saint Jean
Chrysostome, saint
Bernard et saint
Thomas d’Aquin. Il écrit, publie de nombreux ouvrages, entre autres de
spiritualité, mais c’est au confessionnal qu’il demeure insurpassable, ne
s’épargnant jamais quand il s’agit du salut d’une âme, jusqu’à arpenter les
rues mal famées de Naples en pleine nuit si un mourant le réclame. L’une de ces
sorties sera l’occasion d’un miracle éclatant qui marquera les témoins : alors
qu’il vient de confesser un grand pécheur par une nuit d’hiver, André est
surpris par une pluie battante et un vent si violent qu’il souffle les torches
de son escorte. Ceux qui l’accompagnent se rendent alors compte, sidérés,
qu’ils n’en ont pas besoin car du religieux émane une clarté si vive qu’elle
éclaire comme en plein jour. Quant à l’averse, elle ne l’atteint pas, ni aucun
de ceux qui l’entourent, qui rentrent au couvent sans avoir reçu la moindre
goutte d’eau…
Encore ne s’agit-il que
de l’un des prodiges qui parsèment son quotidien. On lui prête un don de
prophétie infaillible et l’on dit que, lorsqu’il célèbre la messe, il n’est pas
rare d’entendre au-dessus de l’autel, le chant ineffable des anges qui
l’entourent… C’est à l’autel, d’ailleurs, qu’André s’écroule, le matin du 10
novembre 1608, alors qu’il chante l’introït de la messe : Introibo
ad altare Dei. "Je m’avancerai vers l’autel de Dieu, du Dieu qui
réjouis ma jeunesse." On a juste le temps de lui administrer les derniers
sacrements avant qu’il rende l‘âme.
Deux jours après son
trépas
Les circonstances de sa
fin font qu’il est invoqué aussi bien pour préserver des AVC que de la mort
subite, celle qui ne laisse pas le temps de mettre ses affaires en ordre avant
de paraître devant Dieu, rôle dans lequel il a supplanté saint
Christophe, et pour se voir épargner les affres et les souffrances de
l’agonie.
À peine son décès
annoncé, les Napolitains se précipitent pour toucher celui qu’ils tiennent déjà
pour un saint, quand même sa canonisation officielle
attendra 1712, et lui ravir quelque reliques. C’est ainsi qu’un maladroit ayant
griffé le cadavre dans son empressement à lui arracher des cheveux, l’on
s’aperçoit que, deux jours après son trépas, André laisse couler un sang frais
qui, recueilli et placé dans des fioles, possède, à l’instar de celui de saint
Janvier, patron du diocèse, la particularité de se liquéfier lors des
ostensions. Si ce n’est pas le cas, l’on peut s’attendre à quelque désastre…
Lire aussi :Cet
hôpital dans lequel 33 saints ont travaillé ! (Vous avez bien lu)
Lire aussi :Thérèse
Rondeau, première apôtre de la Miséricorde divine
SOURCE : https://fr.aleteia.org/2023/11/09/andre-avellin-ce-saint-sauve-par-un-mensonge/
Anton Francesco Andreozzi, Sant'Andrea Avellino, 1688-1693 circa, Chiesa e Parrocchia dei Santi Michele e Gaetano
Anton Francesco Andreozzi, Sant'Andrea Avellino, 1688-1693 circa, Chiesa e Parrocchia dei Santi Michele e Gaetano
Anton
Francesco Andreozzi, Sant'Andrea Avellino, 1688-1693 circa, Chiesa e Parrocchia
dei Santi Michele e Gaetano
Saint André Avellin
Leçons des Matines avant
1960
Quatrième leçon. André
Avellin, auparavant nommé Lancelot, naquit dans un bourg de Lucanie appelé
Castronuovo, et donna dès son enfance des marques non équivoques de sa future
sainteté. Arrivé à l’adolescence, il-dut s’éloigner de la maison paternelle
pour étudier les lettres ; mais il traversa cette phase dangereuse de la vie en
s’appliquant, au milieu de ses études, à ne perdre jamais de vue « la crainte
de Dieu qui est le commencement de la sagesse. » Joignant à une rare beauté un
amour de la chasteté qui lui fit éviter les embûches de femmes impudiques, il
les repoussa même quelquefois par la force ouverte. Enrôlé dans la milice
cléricale, il se rendit à Naples pour étudier le droit, et y obtint le titre de
docteur ; mais ayant été élevé à la dignité sacerdotale, il plaida seulement au
for ecclésiastique et pour quelques particuliers, suivant les règles des saints
canons. Mais un léger mensonge lui ayant un jour échappé dans sa plaidoirie,
ouvrant ensuite comme par hasard la sainte Écriture, il y tomba sur ce passage
: « La bouche menteuse tue l’âme, » et fut saisi d’une telle douleur de sa
faute, d’un tel repentir, qu’il résolut aussitôt de quitter son genre de vie.
Abandonnant donc le barreau, il se consacra entièrement au culte divin et au
saint ministère. Ses éminents exemples de toutes les vertus ecclésiastiques
portèrent l’Archevêque de Naples à lui confier la direction d’une maison de
religieuses. Ayant éprouvé dans cet emploi la haine d’hommes pervers, il put
échapper à un premier attentat contre sa vie ; mais, peu après, un assassin lui
fit trois blessures au visage, sans que cette cruelle injure troublât son
égalité d’âme. Le vif désir de mener une vie plus parfaite lui fit solliciter
avec instance d’être admis parmi les Clercs réguliers, et, son vœu ayant été
exaucé, il obtint, à cause du grand amour de la croix qui l’embrasait, qu’on
lui imposât le nom d’André.
Cinquième leçon. Entré
avec une joyeuse ardeur dans la carrière d’une vie plus austère, il s’appliqua
surtout à des exercices de vertu, auxquels il s’astreignit même par des vœux
très difficiles à garder, à savoir : l’un, de combattre constamment sa propre
volonté, l’autre, d’avancer toujours plus avant dans le chemin de la perfection
chrétienne. Fidèle observateur de la discipline religieuse, André eut très
grand soin de la faire observer par les autres, quand il fut à leur tête. Tout
le temps que lui laissaient la charge de son institut et l’accomplissement de
sa règle, il le donnait à l’oraison et au salut des âmes. Dans l’audition des
confessions, son admirable piété et sa prudence parurent avec éclat. Il
parcourait fréquemment les villes et les villages des environs de Naples en
ministre de l’Évangile, au grand profit des âmes. Le Seigneur se plut à illustrer,
même par des prodiges, cette ardente charité du saint homme envers le prochain.
Comme il revenait chez lui pendant une nuit d’orage, après avoir entendu la
confession d’un malade, la pluie et la violence du vent éteignirent le flambeau
qui éclairait sa marche ; or, non seulement ses compagnons et lui ne furent
aucunement mouillés, malgré cette pluie torrentielle, mais son corps projeta
miraculeusement une clarté extraordinaire, qui servit à guider ses compagnons
au milieu des ténèbres les plus épaisses. André pratiqua l’abstinence, la
patience, le mépris et la haine de soi avec le plus grand soin et excella dans
l’exercice de ces vertus. Il supporta, sans qu’aucun trouble agitât son âme, le
meurtre dont le fils de son frère fut victime, réprimant chez les siens tout
désir de vengeance, allant même jusqu’à implorer pour les meurtriers la
clémence et l’assistance des juges.
Sixième leçon. Il
propagea dans beaucoup d’endroits l’Ordre des Clercs réguliers et leur fonda
des maisons à Plaisance et à Milan. Deux Cardinaux, saint Charles Borromée et
Paul d’Arezzo, Clerc régulier, qui l’avaient en très grande affection,
recoururent à ses services dans les soins de la charge pastorale. André aimait
et honorait singulièrement la Vierge, Mère de Dieu ; il mérita de jouir de la
conversation des Anges, et attesta les avoir entendus chanter au ciel, pendant
que lui-même célébrait les louanges divines. Enfin, après avoir donné
d’héroïques exemples de vertus ; après s’être rendu célèbre par le don de
prophétie, qui lui faisait voir clairement des faits éloignés ou futurs, comme
par celui de pénétration des cœurs, déjà chargé d’années et épuisé par les
fatigues, il fut frappé d’apoplexie, au moment où, après avoir répété pour la
troisième fois le verset : « Je m’approcherai de l’autel de Dieu, » il allait
monter à l’autel pour célébrer. Ayant été aussitôt muni des sacrements, André
expira de la manière la plus douce, au milieu des siens. Son corps est vénéré
jusqu’en ces temps-ci, dans l’église de Saint-Paul, à Naples, par un aussi
grand concours de peuple qu’au moment où on l’inhuma. En raison des miracles
éclatants opérés par lui durant sa vie et après sa mort, le souverain Pontife
Clément XI l’inscrivit au catalogue des Saints avec les solennités accoutumées.
Attributed to Giovan Vincenzo Forlì, Burial of Saint Andrew Avellino, San Paolo Maggiore, Naples
Dom
Guéranger, l’Année Liturgique
On sait quelle moisson
l’Esprit-Saint fit germer du sol de l’Église au XVIe siècle, en réponse au
reproche d’épuisement formulé contre elle. André fut l’un des plus méritants
coopérateurs de l’Esprit dans l’œuvre de sainte réformation, de renaissance
surnaturelle, qui s’accomplit alors. L’éternelle Sagesse avait comme, toujours
laissé l’enfer s’essayer le premier, mais pour sa honte, à se parer de ces
grands noms de renaissance et de réforme.
Depuis neuf ans saint Gaétan
avait quitté la terre, la laissant réconfortée déjà par ses œuvres, tout
embaumée de ses vertus ; l’ancien évêque de Théate, son auxiliaire et compagnon
dans la fondation des premiers Clercs réguliers, avait ceint la tiare et
gouvernait l’Église sous le nom de Paul IV : c’était l’heure [1] où une
nouvelle faveur du ciel donnait aux Théatins, dans la personne de notre
bienheureux, un héritier des dons surnaturels et de l’héroïque sainteté qui
avaient fait de Gaétan le zélateur du sanctuaire. Il fut l’ami et l’appui du
grand évêque de Milan, Charles Borromée, qu’il rejoint aujourd’hui dans la
gloire. Ses pieux écrits continuent de servir l’Église. Lui-même sut se former
d’admirables disciples, comme ce Laurent Scupoli qui fut l’auteur du Combat
spirituel, si grandement apprécié par l’Évêque de Genève [2].
Combien furent suaves et
fortes à votre endroit les voies de l’éternelle Sagesse [3], ô bienheureux
André, quand de la légère faute où vous étiez tombé par surprise en cette
vallée des larmes, elle fit le point de départ de la sainteté qui resplendit en
vous ! La bouche qui ment tue l’âme [4], disait-elle ; et comme elle ajoutait :
Ne mettez pas votre zèle en cette vie par une erreur funeste à poursuivre la
mort, n’employez pas vos œuvres à acquérir la perdition [5], elle fut
pleinement comprise ; le but de la vie vous apparut tout autre, ainsi que le
montrèrent les vœux qu’elle-même vous inspira pour sans cesse vous éloigner de
vous-même, et sans cesse vous rapprocher du souverain Bien. Avec l’Église [6], nous
glorifions le Seigneur qui disposa de si admirables ascensions dans votre âme
[7]. Comme l’annonçait le Psaume, cette marche toujours progressive de vertu en
vertu vous amène aujourd’hui dans Sion, où vous voyez le Dieu des dieux [8].
Votre cœur, votre chair,
tressaillaient pour le Dieu vivant ; votre âme, absorbée dans l’amour des
parvis sacrés, défaillait à leur pensée [9]. Quoi d’étonnant qu’une suprême
défaillance au pied des autels du Seigneur des armées, vous donne entrée dans
sa maison bienheureuse ? Avec quelle joie vos angéliques associés de ce monde
en la divine louange vous accueillent dans les chœurs éternels [10] !
Ayez égard aux hommages
de la terre. Daignez répondre à la confiance de Naples et de la Sicile, qui se
recommandent de votre puissant patronage auprès du Seigneur. Unissez-vous, pour
bénir la pieuse famille des Clercs réguliers Théatins, à saint Gaétan, son père
et le vôtre. Pour nous tous, implorez une part dans les bénédictions qui vous
furent si abondamment départies [11]. Puissent les vains plaisirs que Ton goûte
sous les tentes des pécheurs ne nous séduire jamais, l’humilité de la maison de
Dieu avoir nos préférences sur toute grandeur mondaine [12]. Si comme vous nous
aimons la miséricorde et la vérité, le Seigneur nous donnera comme à vous la
grâce et la gloire [13]. Au souvenir des circonstances où s’accomplit votre fin
bienheureuse, le peuple chrétien honore en vous un protecteur contre la mort
subite et imprévue : gardez-nous dans le dernier passage ; que l’innocence de notre
vie ou la pénitence en préparent l’issue fortunée ; que notre soupir final
s’exhale, pareil au vôtre, dans l’espérance et l’amour [14].
[1] 1556.
[2] « Il est clair et
tout practiquable. Ouy, ma fille, le Combat spirituel est un grand livre, et
mon cher livre, que je porte en ma poche il y a bien dix-huit ans et que je ne
relis jamais sans proffit. » S. François de Sales, Lettres spirit. LXXI, LXXIX,
LXXXI, édition Vives.
[3] Sap. VIII, I.
[4] Ibid. I, 11.
[5] Ibid. 12.
[6] Collecte du jour.
[7] Psalm. LXXXIII, 6.
[8] Psalm. LXXXIII, 8.
[9] Ibid. 2, 3.
[10] Ibid. 4, 5.
[11] Ibid. 8.
[12] Ibid. 11.
[13] Ibid. 12.
[14] Ibid. 13.
Giambettino Cignaroli (1706–1770), Sant'Andrea Avellino and Saints Luigi Gonzaga and Stanisalo Kostja worshipers of the Sacrament, 1745, Crema (Italy), San Giacomo Maggiore Church
Bhx Cardinal
Schuster, Liber Sacramentorum
Ce célèbre missionnaire
napolitain, gloire de la Congrégation des Clercs réguliers institués par saint
Gaétan de Thienne, fait partie de ce groupe admirable de saints qui, comme
[saint Charles Borromée-543], le bienheureux Paul d’Arezzo, saint Gaétan
lui-même, provoquèrent le salutaire mouvement de réforme catholique dont le
résultat est représenté par le Concile de Trente.
Saint André Avellin fut
le directeur spirituel du séminaire épiscopal de Plaisance où on conserve
toujours son souvenir. Il est invoqué par les fidèles comme céleste protecteur
contre les attaques d’apoplexie et la mort subite ; car lui-même mourut d’une
attaque d’apoplexie qui le surprit au pied de l’autel tandis qu’il répétait la
parole du Psalmiste : Introibo ad altare Dei (+ 1608).
La messe est celle du
Commun des Confesseurs : Os Iusti. Seule la première collecte est propre, et,
conformément à l’usage moderne, elle fait l’historique des vertus du Saint,
avec une application morale pour les fidèles.
Prière. — « Seigneur qui,
au moyen du vœu difficile de progresser chaque jour dans la vertu, avez préparé
dans le cœur du bienheureux André d’admirables élévations jusqu’à vous ; ah !
par ses mérites et son intercession, accordez-nous d’avoir part à cette grâce,
en sorte que, poursuivant toujours ce qui est plus parfait, nous puissions
arriver heureusement au faîte de votre gloire. »
Dans la vie présente, la
sainteté ne saurait être envisagée comme quelque chose d’extérieur, comme un
vêtement tout fait, qu’il suffit de prendre sans plus avoir à y penser. La
grâce baptismale dépose en nous le Christ comme un germe, — quos iterum
parturio, donec formetur Christus in vobis, — et il nous appartient de le faire
mystiquement revivre. Ce Christ est le principe d’une vie intense et
surabondante, qui croît et se développe jusqu’à cette mensura aetatis
plenitudinis Christi établie par Dieu pour chacun de nous. Quand cette mesure
ou cette conformité est atteinte, notre séjour ici-bas n’a plus de but, et au
temps succède alors l’éternité. Nous sommes sur cette terre comme des statues
dans l’atelier d’un sculpteur ; lorsque l’artiste a donné sa dernière retouche,
le chef-d’œuvre est retiré de l’atelier et placé à l’endroit pour lequel il a
été fait.
%2C_S._Andrea_Avellino_-_Foto_Giovanni_Dall'Orto_20-May-2007.jpg)
Ercole Procaccini il Vecchio (attribuito
a), Chiesa di Sant'Antonio Abate a Milano, seconda
cappella a destra (di S. Andrea Avellino). Apoteosi di Sant'Andrea Avellino. Foto di Giovanni Dall'Orto, 20-5-2007.
Ercole Procaccini the Elder (–1595) (given
to), Apotheosis of Saint Andrew Avellino. Church of Sant'Antonio Abate church in Milan, Italy. Second chapel at the right
side (Saint Andrew Avellino). Picture by Giovanni Dall'Orto, May 20 2007.
Dom Pius Parsch,
le Guide dans l’année liturgique
« La bouche qui ment
donne la mort à l’âme »
Saint André. — Jour de mort : 10 novembre 1608 (à l’âge de 87 ans). Tombeau : à Naples, dans l’église Saint Paul (des Théatins). Image : On le représente en moine théatin, tenant son bréviaire et accompagné d’un ange. Vie : Saint André fut d’abord, comme prêtre, avocat auprès du tribunal ecclésiastique. Comme un léger mensonge lui avait un jour échappé au cours d’une plaidoirie, le hasard voulut qu’aussitôt après il lût cette parole de la Sainte Écriture : « La bouche qui ment donne la mort à l’âme » (Sagesse, 1, II). Ce texte fit sur lui une si profonde impression qu’il renonça à ses fonctions pour se consacrer uniquement au service de Dieu et des âmes. En 1560, il entra dans l’ordre des Théatins et demanda à porter le nom d’André par amour pour la croix du Christ ; il se dévoua avec un grand zèle au bien des âmes. Il confessait les pécheurs avec une charité et une prudence de père. Il parcourut fréquemment toute la région de Naples, villes et villages, pour y annoncer la salutaire doctrine de l’Évangile. Dieu lui-même glorifia souvent par des miracles l’ardente charité de ce saint prêtre. Comme il revenait une fois d’administrer les derniers sacrements à un malade, la pluie et le vent éteignirent sa lanterne. Mais le Seigneur permit que ni lui ni ses compagnons ne fussent mouillés si peu que ce fût par la pluie qui tombait à torrents et même qu’une lumière rayonnant de son corps leur montrât le chemin à travers les épaisses ténèbres. 11 était très recherché comme directeur de conscience. Le nombre de ses lettres s’élève à plusieurs milliers. Épuisé par le travail et affaibli par l’âge, il fut frappé d’une attaque d’apoplexie au pied de l’autel au moment où il commençait la messe et répétait pour la troisième fois : « Je m’approcherai de l’autel de Dieu. » En raison de sa mort soudaine, il est invoqué comme protecteur contre la mort subite. — Pratique : La vie du saint est pour nous un enseignement ; ainsi devons-nous autant que possible recueillir à chaque fête de saint un trait ou deux pour en faire notre guide pendant la journée : Comment nous comportons-nous à l’égard de la vérité ? La parole de l’Écriture : « La bouche qui ment donne la mort à l’âme » devrait résonner à nos oreilles pendant toute la journée. — Où en est notre amour de la croix du Christ ? Serions-nous heureux de porter également le nom d’André par amour de la croix ? — Quelle belle mort que la mort au pied de l’autel ! Prions pour obtenir la grâce de ne pas mourir, au moins, sans avoir reçu les derniers sacrements. — La Messe est du commun des confesseurs (Os justi). L’Oraison propre loue son zèle pour la perfection et le demande pour nous.
SOURCE : http://www.introibo.fr/10-11-St-Andre-Avellin-confesseur
Sant'Andrea Avellino. Statua della facciata
della chiesa di Sant'Antonio Abate a Milano, progettata
da Giacomo Tazzini nel 1832. Foto di Giovanni Dall'Orto, 20-5-2007.
Saint Andrew Avellino. Statue from the facade of Sant'Antonio Abate church in Milan, Italy. It was designed by Giacomo Tazzini in 1832. Picture by Giovanni Dall'Orto, May 20 2007.
Also
known as
Andrea Avellino
Lancelotto
Lorenzo Avellino
Profile
Studied humanities
and philosophy at Venice, Italy.
Doctor of civil and ecclesiastical
law. Ordained at
age 26.
Lawyer at
the ecclesiastical court at Naples, Italy.
During a heated courtroom argument on behalf of a friend, he supported his
position with a lie; in that setting, he had committed perjury.
It shook him so badly, he gave up the legal profession,
and settled into a life of penance.
Commissioned by his archbishop to
reform the convent of
Sant’ Arcangelo at Naples,
a house of such lax discipline it had became a topic of gossip in the city.
Through good example, constant work, and the backing of his bishop Lorenzo
managed to restore celibate discipline
to the house, but was nearly killed for his efforts when he was attacked by
people who had been ordered off the premises.
The night of the attack,
he was taken to the house of the Theatine
Clerks Regular. He was so impressed with them that he joined the Theatines at
age 35, taking the name Andrew in reference to the crucified Apostle. Master
of novices for ten years. Superior of the Order.
Founded Theatine houses
in Milan, Italy and Piacenza, Italy and
helped establish others. Eloquent preacher,
and popular missioner and spiritual director, bringing many back to the Church. Writer and
extensive correspondent. Friend and advisor of Saint Charles
Borromeo.
Suffered a stroke while
celebrating Mass,
and died soon
after. Legend says that his blood bubbled and liquified after death,
which led some to think that his stroke had
left him catatonic, and that he was buried alive;
a papal investigator
found no credibility to any of this.
Born
1521 at Castronuovo, Sicily as Lorenzo (called Lancelotto by
his mother)
10
November 1608 at Naples, Italy of
a stroke
relics enshrined at
the Church of Saint Paul in Naples
14 October 1624 by Pope Urban
VIII
22 May 1712 by Pope Clement
XI
against
paralysis; paralyzed people
against
strokes; stroke victims
—
priest dying in
front of an altar
Additional
Information
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
books
Emblems of the Saints, by
F C Husenbeth and Augustus Jessopp
Our Sunday Visitor’s Encyclopedia of Saints
Oxford Dictionary of Saints, by David Hugh Farmer
Saints
and Their Attributes, by Helen Roeder
other
sites in english
images
videos
sitios
en español
Martirologio Romano, 2001 edición
fonti
in italiano
Dicastero delle Cause dei Santi
Readings
One cannot separate the
most Holy Eucharist from the Passion of Jesus. – Saint Andrew
Avellino
MLA
Citation
“Saint Andrew
Avellino“. CatholicSaints.Info. 26 January 2024. Web. 23 June 2025.
<https://catholicsaints.info/saint-andrew-avellino/>
SOURCE : https://catholicsaints.info/saint-andrew-avellino/
Carlo Marcellini, Sant'Andrea Avellino, 1702, stucco, sagrestia, Chiesa di San Gaetano
Book of Saints –
Andrew Avellino
Article
ANDREW AVELLINO (Saint)
(November 10) (17th century) Born at Castelnuovo in the Kingdom of Naples, he
received in Baptism the name of Lancelot, but changed it to Andrew on joining the
Order of the Theatines. His zeal and eloquence gained for him the special
friendship and esteem of Saint Charles Borromeo and of other prominent
Ecclesiastics of his time. Commissioned to reform abuses in Church discipline
and to establish houses of his Order throughout Italy, he laboured all his life
with great success and advantage to the Church. His preaching was helped by God
with the working of many miracles, and he had the gift of prophecy in a
remarkable degree. Worn out at last with fatigue and old age, he died at the
Altar when beginning Mass (Nov. 10, A.D. 1608), being then in his eightieth
year. He wrote several ascetical works, and has left some volumes of sermons.
His relics are enshrined in the Church of Saint Paul at Naples.
MLA
Citation
Monks of Ramsgate.
“Andrew Avellino”. Book of Saints, 1921. CatholicSaints.Info. 19
July 2012.
Web. 24 June 2025.
<http://catholicsaints.info/book-of-saints-andrew-avellino/>
SOURCE : https://catholicsaints.info/book-of-saints-andrew-avellino/
Saint
Andrew Avellino. Colour photogravure, 1898.
St. Andrew Avellino
Feastday: November 10
Patron: of Naples, Sicily; invoked against sudden death
Birth: 1521
Death: 1608
Theologian, founder, and
friend of St. Charles Borromeo. Born in 1521 at Castonuevo, Sicily, and
baptized Lancellato, he took the name of Andrew as a Theatine monk. A devoted
young man who
was also very handsome, Andrew studied in Venice and
in Naples, being ordained and receiving a Doctorate of Laws at the age of
twenty-six. He served in the ecclesiastical court in Naples until
he realized that he was capable of lying in
order to win a legal argument. His remorse led to his retirement from the
court, and he was commissioned by the archbishop of Naples to
reform a lax convent in
the city. He was attacked by a group of men who opposed this reformation and
was taken to the Theatine monastery to recuperate in safety. Andrew entered the
Order of Theatines, which had been founded just a few years before by St.
Cajetan. After completing his novitiate, Andrew visited the shrines of Rome,
returning to Naples to
become the director of novices for the Theatines. He also founded several new
Theatine monasteries, serving as superior in
some. St.
Charles Borromeo learned to depend on Andrew's wisdom in affairs
of the Church. He also wrote treatises and preached. Andrew died on November
10, 1608. He is a patron of Sicily and
is invoked against sudden death. He is buried in Naples.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=1389
Kajetanerkirche am Kajetanerplatz, Salzburg
Linke Nebenkapelle, Altar mit Bild des Theatinerheiligen Andreas Avellino (von
Jacob Zanussy, 1712) und Kopie des Gnadenbilds der Mutter vom Guten Rat zu
Genazzano
New
Catholic Dictionary – Saint Andrew Avellino
Article
Confessor,
born Castronuovo, Sicily, 1521; died Naples,
1608. His baptismal name
was Lancelot, but he took the name Andrew when he entered the Order
of Theatines. After studying canon and civil law at Naples,
he took his degree and was ordained priest, 1547.
He served as master of the novices and was later elected superior of the house
at Naples.
Renowned for his zeal for strict religious discipline and for his humility and
piety, he was commissioned by his superior to found houses at Milan and
Piacenza, and held the post of superior at several convents. Saint Charles
Borromeo was his intimate friend; Andrew’s letters were published at Naples, 1731.
He died of
apoplexy while saying Mass. Patron of Naples and
Sicily; invoked against sudden death and apoplexy. Canonized, 1712.
Relics at Naples. Feast,
Roman Calendar, 10
November.
MLA
Citation
“Saint Andrew
Avellino”. New Catholic Dictionary. CatholicSaints.Info. 29
July 2012.
Web. 25 June 2025.
<http://catholicsaints.info/new-catholic-dictionary-saint-andrew-avellino/>
SOURCE : https://catholicsaints.info/new-catholic-dictionary-saint-andrew-avellino/
Saint Andrew Avellino. Engraving by M. Zignani.
Andrew Avellino, Theatine
(RM)
Born at Castronuovo
(Naples), Italy, 1521; died in Naples, November 10, 1608; beatified in 1624;
canonized in 1712 by Clement XI. This saint was baptized Lorenzo (and called
Lancellotto by his mother). In his youth he determined he would be a priest
and, therefore, assiduously renounced sin. He studied civil and canon law in
Naples, received his doctorate, and was ordained.
His was a good lawyer; in
fact, too good. Too late he realized that legal arguments so filled his heart
and mind that it weakened his love of meditation and prayer. The gravity of the
situation struck home when he actually lied during the course of a pleading.
Filled with remorse, he resolved to give himself up entirely to the penitential
life.
After this period as a
canon lawyer, he was entrusted by his archbishop with the reform of
Sant'Arcangelo convent in Baiano and nearly killed by those opposing his
reforms, he turned to pastoral work. He left Baiano in 1556 and joined the
Theatine clerks regular in Naples, taking the name Andrew. He worked with great
success because he was an effective preacher and zealous missioner. He
eventually became superior of the Naples house and was known for his efforts to
improve the quality of priests.
In 1570, he was sent to
Lombardy at the request of Charles Borromeo founded houses at Milan and
Piacenza, and was most successful in reforming the area in spite of great resistance.
At the same time he became a personal friend and adviser to Borromeo.
Saint Andrew was much in
demand as a confessor, keeping up an extensive religious correspondence. Among
his disciples was Lorenzo Scupoli, author of The Spiritual Combat.
He returned to Naples in
1582 and spent the rest of his life ministering to the spiritual needs of his
people, converting many and combatting Protestantism. He died at Naples, in his
80th year, at the foot of the altar when beginning Mass. His body was placed in
the church of his monastery of Saint Paul in Naples.
He is credited with many
miracles, and blood taken from his body after his death was reported to bubble
like that of Saint Januarius, also in Naples. An investigation of the matter by
Msgr. Pamphili (later Pope Innocent X) gave no credence to the report
(Attwater, Benedictines, Delaney, Encyclopedia, Husenbeth).
SOURCE : https://catholicsaints.info/saints-of-the-day-andrew-avellino-theatine/
Anonymous author, The Crucifix with Saint Andrew Avellino, Saint Cajetan and the Souls of Purgatory, Crema (Italy), church of San Bernardino da Siena
Weninger’s
Lives of the Saints – Saint Andrew Avellino, Confessor
Article
Saint Andrew Avellino was
born at Castro Nuovo, in the kingdom of Naples. To fear God and to avoid sin,
were the maxims which his mother, from early childhood, implanted deep into his
heart, and which became the rule of his entire life. While he studied at
Senise, a lady sought to attract him by several presents which she sent him,
but the chaste youth accepted not her gifts, and sent her word saying that she
should trouble him no more, and might rest assured that he would rather die
than consent to any evil. On another occasion when he was enticed to sin, he
fled like the chaste Joseph. To escape similar temptations, he determined to
become a priest, and was ordained after he had finished his studies. For some
time he devoted himself to the practice of Canon Law in the ecclesiastical
courts; until one day, in the heat of his argument, a trivial lie escaped him.
Soon after, while reading the holy Scriptures, the words, “The mouth that lies,
kills the soul,” came under his eyes, and his repentance was such that, from
that moment, he renounced his profession in order to escape from the danger of
offending God, and gave himself entirely to the sacred ministry. By associating
frequently with the religious of the Theatine Order, he conceived the desire of
joining their number, which he did in 1556. It was on this occasion that he
took the name of Andrew, in honor of the holy Apostle of that name, after whose
example he desired to suffer much for the glory of God.
His eminent virtues
induced his superiors to make him Master of Novices, though he had been only
five years in the Order, and afterwards to charge him with the administration
of several houses. He attended to all his duties to the greatest benefit of
those under him. Besides the usual vows, he imposed upon himself two more. The
first of these was to work continually against his own inclinations; the
second, to make continual progress in perfection. The fervent love he bore to
God and men induced him to employ all his leisure moments in prayer and in
laboring for the salvation of souls. Before entering into religion, he had been
accustomed to give six hours daily to prayer, but as he could not, as a
religious, spare so much time during the day, he took a part of the night for
this sacred duty. He benefited mankind much by preaching and hearing
confessions. He reformed many a hardened sinner, restrained others from falling
again, reconciled embittered minds, and led numberless souls to heaven. God
manifested more than once, by miracles, how agreeable the endeavors of the
Saint were to Him One night as he returned home, with his companion, from the
house of a sick man whose confession he had heard, a violent storm extinguished
the light that was carried before them; but then such a brightness emanated
from the Saint’s body that the way was made clear through the darkness, whilst,
at the same time, neither he nor his companion was touched by the rain. Many
similar events, as also the frequent visions of Saints, the gifts of prophecy
and of reading the hearts of men, but above all the many examples of heroic
virtue which he gave to others, won for Saint Andrew the highest regard. Saint
Charles Borromeo, the holy Cardinal, esteemed him greatly, and made use of his
zeal on many occasions. Notwithstanding this, the holy man had so low an
opinion of himself, that he regarded as nothing his great and arduous labors to
further the honor of God and the salvation of souls; looked upon himself as a
great sinner, and frequently evinced great fear in regard to his salvation. “If
they,” said he, “must regard themselves as useless servants, who have done all
their duty, what must I do, who have done so small a part of what I ought to
have done?” Sometimes he would look up to heaven and sigh: “Will that
magnificent mansion of the blessed spirits allow the entrance of one so
miserable, despicable and sinful as I am? ”.From this fear, however, he was
afterwards freed by a comforting vision. Saint Augustine and Saint Thomas of
Aquin, both of whom he honored as patrons, appeared to him, consoled him, and
promised him their aid, especially in that hour on which eternity depends.
Andrew, taking heart, asked them whether he would enjoy eternal life? The
answer was as follows: “The time of thy salvation has not come yet. But as in
life everything is doubtful and uncertain, follow our advice: struggle, with
the greatest perseverance, on the battle-field of virtue, as you hast done till
now; and thus you wilt gather a treasure of merit, and God will not close to
thee the gates of heaven.” With these words the Saint consoled himself, and not
only continued his zeal in the practice of virtue, but increased it daily.
During the last 18 years of his life, he allowed himself neither meat, nor
eggs, nor fish; his nourishment consisted of beans only, of which he had always
enough cooked to last him three days. When advised to change his diet, on
account of his advanced age, he said: “Though at the age of 83 years, I am
excused from the law of fasting, I find when thinking of my sins and my
indolence in the service of the Most High, that I am obliged to fast and to
observe other austerities, in order to appease the wrath of God.” Thus spoke
he, who had ever preserved his first innocence. His bed was a sack of straw on
two boards. He daily scourged himself to blood. Not content with all this, he
daily begged the Almighty to send him something to suffer. The greatest wrongs
he bore with invincible meekness; in persecutions and trials, he evinced heroic
patience, and he met his enemies with truly Christian gentleness. This was
especially experienced by the man who had cruelly murdered the son of the
Saint’s brother. The holy man exhorted his brother neither to seek nor demand
vengeance. He knew the murderer, but revealed him not; and when the wretch was
at last discovered and arraigned before the judges, Andrew implored mercy and
pardon for him.
Our Saint’s devotion to
the passion and death of our Lord Jesus Christ, was the cause of his earnest
desire to suffer more and more. He was often heard to say: “Ah! what is all
that I do and suffer compared with what my Jesus did and suffered for my sake?
O, that I might, for His honor, be torn with scourges and pierced with nails,
and expire on the Cross for Him!” Not less deep was his devotion to the Blessed
Sacrament; and at the time of holy Mass, his whole countenance glowed with
divine love. To the very last day of his life, though he was almost entirely
exhausted, he insisted on saying Mass; but he had hardly begun the Psalm at the
foot of the Altar, when he was struck with paralysis. He was then carried to
his room, where the last Sacraments were administered to him. Having received
them, he blessed all those who were present, and peace and happiness shone from
his countenance. After this, he turned his eyes upon an image of the Blessed
Virgin, whom during all his life he had greatly loved and honored, and expired
in the 88th year of his life. His face beamed after his death With a truly
divine radiance, and God proclaimed the glory which the Saint enjoyed in
heaven, by many and great miracles.
Practical Considerations
• A small, involuntary lie was repented of by Saint
Andrew, during his whole life; and in order not to be tempted to sin thus
again, he renounced a profession in which he believed there was danger of
repeating the offence. What do you say to this, you who have made almost a
habit of lying and are very little disturbed by it? It is true that not every
lie is a great sin; and the verse which frightened Saint Andrew so much, is to
be understood to refer specially to lies by which great wrong is committed. But
it is nevertheless a fact, that a lie is an offense done to the Almighty. It is
also true that those who have the habit of lying in small things, easily
transfer this habit to things of importance, and even confirm their lie with an
oath, which is surely a mortal sin. It is false to say or imagine that it is no
wrong to tell a lie in jest, or for the sake of preventing a quarrel. We need,
of course, not always tell what we know, and must often express ourselves very
guardedly; but to say what is not true is always a sin, be it done in jest, to
please others, to prevent a quarrel or other damage, or, as the saying is,
because we cannot help ourselves. Such lies are called “white lies,” and we
become guilty of venial sin, by becoming guilty of them.
But by other lies, we may commit great sin, because by
them we seek to harm our neighbor, or do actually harm him. We also commit
great sin by lying in the confessional, when, for instance, we voluntarily
lessen the number of our mortal sins, or tell not the truth in regard to what
is essential to a perfect confession. Finally, a lie is a great sin, as I have
already mentioned above, when we confirm it with an oath, fully conscious of
what we are doing, although it may be a matter of but little consequence, and
of no harm to others. Examine your conscience, whether you have not frequently
committed wrong by lying; and endeavor earnestly to reform.
• Saint Andrew sometimes sighed while gazing up to
heaven: “Will that beautiful abode of the Blessed give admittance to so miserable,
so contemptible, so sinful a man as I am?” So holy a man, who had never been
guilty of a mortal sin, and who had so zealously labored in good and noble
deeds, feared that heaven might be locked against him! Oh! how much more reason
have you to fear, knowing that you have spotted your conscience with so many
sins! Fear without disguise; for, you have reason. But your fear must not be
such as to make you despondent, but such as to incite you to do all that is
necessary to gain life everlasting, and to avoid all that may close the gates
of heaven against you. For the rest, take to heart the advice given by Saint
Augustine and Saint Thomas to Andrew: “Fight valiantly on the battle-field of
virtue. God will not close the entrance of salvation to you.” “For the
Almighty,” says Saint Augustine, “has created us for the eternal joys of
heaven, and not to precipitate us into the unquenchable fire.” Thomas a Kempis
writes: “Be watchful and diligent in the service of God, and think often: why
have I been created? If you are faithful and fervent in the performance of your
work, God will be faithful and generous in rewarding you.”
In conclusion, consider well the two beautiful sayings
of Saint Andrew, which are related above. The first of these is what he
answered when advised not to fast so strictly, on account of his great age; the
second is what he was frequently heard to say when contemplating the bitter
passion and death of our Lord.
The first will serve to make you carefully observe the
fasts; for you certainly have more reason to appease the wrath of an indignant
God, than Saint Andrew had. Consider the second in hours of suffering; for you
can say with more truth, that your cross is nothing compared with that which
your dear Saviour bore. This will animate you to patience in your trials. “Who
can refuse to suffer, when thinking that his Lord suffered so infinitely more?
The pain and suffering of the Master decreases the pain and suffering of the
servant. Christ crucified has left us an example, that we may follow in His
steps.” Thus writes Saint Lawrence Justinian.
MLA Citation
Father Francis Xavier Weninger, DD, SJ. “Saint Andrew
Avellino, Confessor”. Lives of the Saints, 1876. CatholicSaints.Info.
23 May 2018. Web. 10 November 2020.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-andrew-avellino-confessor/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-andrew-avellino-confessor/
Andreas Avellino, Heiliger
St. Andrew Avellino
Born 1521
at Castronuovo, a small town in Sicily;
died 10 November, 1608. His baptismal
name was Lancelotto, which out of love for
the cross he changed into Andrew when he entered
the Order of Theatines.
From his early youth he was a great lover of chastity. After receiving his
elementary training in the school of Castronuovo,
he was sent to Venice to
pursue a course in the humanities and in philosophy.
Being a handsome youth, his chastitywas often exposed to danger from female admirers,
and to escape their importunities he took ecclesiastical
tonsure. Hereupon he went to Naples to
study canon and civil
law, obtained the degree of Doctor of Laws and wasordained priest at
the age of twenty-six. For some time he held the office of lawyer at the ecclesiastical
court ofNaples.
One day, while pleading the cause of a friend,
a lie escaped his lips in the heat of argument. When, soon
afterwards, his eyes fell upon the passage in the Bible,
"The mouth that belieth killeth the soul"
(Wisdom
1:11), he felt deep remorse, renounced his profession as ecclesiastical lawyer
and for some time devoted himself entirely
to holy meditation and other spiritual exercises.
The Archbishop of Naples now
commissioned him to reform a convent at Naples,
which by the laxity of its discipline had
become a source of great scandal.
By his own example and his untiring zeal he
restored the religious discipline of the convent but
not without many and great difficulties. Certain wicked men who
were accustomed to have clandestine meetings with the nuns became
exasperated at the saint's interference,
and one night he was assaulted and severely wounded. He was brought to
the monastery of
the Theatines to
recuperate. Here, however, he resolved to devote himself entirely to Godand
he entered the Order of Theatines,
which had but recently been founded by St.
Cajetan. On the vigil of theAssumption he was invested,
being then thirty-five years of age. After completing his novitiate,
he obtained permission to visit the tombs of
the Apostles and the Martyrs at Rome,
and, upon his return was made master of novices.
After holding this office ten years he was elected superior.
His holy zeal for
strict religious discipline, and for the purity of the clergy,
as well as his deep humility and
sincere piety induced
the General of his Order to entrust him with
the foundation of two new Theatine houses,
one at Milan,
the other at Piacenza.
By his efforts many more Theatine houses
rose up in various diocese of Italy.
As superior of some of these new foundations he was so successful
in converting sinners and heretics by
his prudence in
the direction of souls and
by his eloquent preaching, that numerous disciples thronged around
him, eager to be under his spiritual guidance. One of the most
noteworthy of his disciples was Lorenzo Scupoli, the author
of that still popular book "The Spiritual Combat". St.
Charles Borromeo was an intimate friend of Avellino and
sought his advice in the most important affairs of the Church.
Through indefatigable in preaching, hearing confessions,
and visiting the sick, Avellino still
had time to write some ascetical works.
His letters were published in 1731, at Naples,
in two volumes, and his other ascetical works,
three years later in five volumes. On 10 November, 1608, when beginning
the Holy
Sacrifice of the Mass, he was stricken with apoplexy, and after devoutly
receiving the Holy
Viaticum, died the death of a saint at the age of eighty-eight.
In 1624, only sixteen years after his death, he was beatified by Urban
VIII, and in 1712 was canonized by Clement
XI. He is venerated as patron by Naples and Sicily and invokedespecially
against a sudden death. His earthly remains lie buried in
the Church of St. Paul at Naples.
Sources
BUTLER, Lives of the
Saints, 10 Nov.; BARING-GOULD, Lives of the Saints (London,
1877); SCHMID in Kirchenlex., STADLER, Heiligen-Lexikon (Augsburg,
1858), I, 193.
Ott,
Michael. "St. Andrew Avellino." The Catholic Encyclopedia. Vol.
1. New York: Robert Appleton Company, 1907. 10 Nov.
2015 <http://www.newadvent.org/cathen/01472b.htm>.
Transcription. This
article was transcribed for New Advent by Dennis McCarthy. Dedicated to
the Memory of Andrew Jarrett (1967-1993).
Ecclesiastical
approbation. Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/01472b.htm
Pfarrkirche
hl. Michael, Waldenstein, Niederösterreich - Glasfenster: hl. Andreas Avellinus
Pictorial
Lives of the Saints – Saint Andrew Avellino
After a holy youth,
Lancelot Avellino was ordained priest at Naples. At the age of thirty-six, he
entered the Theatine Order, and took the name of Andrew, to show his love for
the cross. For fifty years he was afflicted with a most painful rupture; yet he
would never use a carriage. Once when he was carrying the Viaticum, and a storm
had extinguished the lamps, a heavenly light encircled him, guided his steps,
and sheltered him from the rain. But as a rule, his sufferings were unrelieved
by God or man. On the last day of his life, Saint Andrew rose to say Mass. He
was in his eighty-ninth year, and so weak that he could scarcely reach the
altar. He began the “Judica,” and fell forward in a fit of apoplexy. Laid on a
straw mattress, his whole frame was convulsed in agony, while the fiend in
visible form advanced to seize his soul. Then, as his brethren prayed and wept,
the voice of Mary was heard, bidding the Saint’s guardian angel send the tempter
back to hell. A calm and holy smile serried on the features of the dying Saint,
as, with a grateful salutation to the image of Mary, he breathed forth his soul
to God. His death happened on the 10th of November, 1608.
Reflection – Saint
Andrew, who suffered so terrible an agony, is the special patron against sudden
death. Ask him to be with you in your last hour, and to bring Jesus and Mary to
your aid.
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-andrew-avellino/
.jpg)
Sant
Andreu Avelli, Iglesia de Sant Jaume, Barcelona
Benedictine
Liturgical Year – Saint Andrew Avellino, Confessor
In the sixteenth century,
in reply to the reproach of exhaustion hurled against the Church, the Holy
Ghost raised from her soil an abundant harvest of sanctity. Andrew was one of
his most worthy co-operators in the work of holy reformation and supernatural
renaissance, which then took place. Eternal Wisdom had as usual suffered Satan
to go before, for his own greater shame, cloaking his evil works under the
grand names of renaissance and reform.
It was nme years since
Saint Gajetan bad departed this world, leaving it strengthened by his labours
and all embalmed with the fragrance of his virtues; the former Bishop of
Theate, his companion and collaborator in founding the first Regular Clerks,
was now governing the Church under the name of Paul IV; when in 1666 God
bestowed upon the Theatines, in the person of our Saint, an heir to the
supernatural gifts, the heroic sanctity, and the zeal for the sanctuary, that
had characterized their father. Andrew was the friend and support of the great
Bishop of Milan, Saint Charles Borromeo, whose glory in heaven he went to share
on this day. His pious writings are still used in the Church. He himself formed
some admirable disciples, such as Laurence Soupoli, author of the well-known
work so prized by the Bishop of Geneva, the Spiritual Combat.
Nothing need be added to
the following history of his life.
Andrew Avellino, formerly
called Lancelot, was born at Castro Nuovo in Lucania; and, while still an
infant, gave evident signs of future holiness. He left his father’s house to
study the liberal arts; in the pursuit of which he passed so blamelessly
through the slippery age of youth, as ever to keep before his eyes the fear of
the Lord, which is the beginning of wisdom. Of a comely appearance, he was so
great a lover of holy purity that he was able to escape snares laid for his
chastity by shameless women, and even to repel open attacks. After being made a
cleric, he went to Naples to study law, and there took his degree. Meanwhile he
was promoted to the priesthood; after which he began to plead, but only in the
ecclesiastical court and for private individuals, in accordance with the
prescriptions of Canon Law. Once, however, when pleading a cause, a slight
untruth escaped him; and happening soon after, in reading the Holy Scripture,
to come upon these words: The mouth that belieth killeth the soul, he conceived
so great a sorrow and repentance for his fault, that he determined at once to
abandon that kind of life. He therefore left the bar, and devoted himself
entirely to the divine service and the sacred ministry. As he was eminent in
priestly virtues, the Archbishop of Naples confided to him the direction of
certain nuns. In discharging this office he incurred the hatred of some evil
men, who attempted his life. He escaped their first assault; but soon
afterwards one of the assassins gave him three wounds in the face: an injury
which he bore unmoved. Desirous of a more perfect life, he humbly begged to be
admitted among the Regular Clerks; and on obtaining his request, he asked to be
called by the name of Andrew, on account of his ardent love of the Cross.
He earnestly devoted
himself to the stricter manner of life he had embraced, and to the practice of
the virtues, going so far as to bind himself thereto by two most difficult
vows, viz; never to do his own will, and ever to advance in Christian
perfection. He had the greatest respect for religious discipline, and zealously
promoted it when he was superior. Whatever time remained oyer after the
discharge of his duties and the prescriptions of the rule, he devoted to prayer
and the salvation of souls. He was noted for his piety and prudence in hearing
Confessions. He frequently visited the towns and villages near Naples,
exercising the apostolic ministry with profit to souls. Our Lord was pleased to
show by miracles how great was this holy man’s love of his neighbour. As he was
once returning home late at night from hearing a sick man’s confession, a
violent storm of wind and rain put out the light that was carried before him;
but neither he nor his companions were wet by the pouring rain; and moreover a
wonderful light shining from his body enabled them to find their way through
the darkness. His abstinence and patience were extraordinary, as also his
humility and hatred of self. He bore the assassination of his nephew with
unruffled tranquillity, withheld his family from seeking revenge, and even
implored the judges to grant mercy and protection to the murderers.
He propagated the Order
of the Regular Clerks in many places, and founded houses for them in Milan and
Piacenza. The Cardinals Charles Borromeo and Paul of Arezzo a Regular Clerk,
bore him great affection, and availed themselves of his assistance in the
discharge of their pastoral office. The Virgin Mother of God he honoured with a
very special love and worship. He was permitted to converse with, the Angels;
and affirmed that when saying the Divine Office, he heard them singing with him
as if in Choir. At length, after giving heroic examples of virtue, and becoming
illustrious for his gift of prophecy, whereby he knew the secrets of hearts,
and distant and future events, he was worn out with old age and broken down
with labours. As he was at the foot of the Altar about to say Mass, he thrice
repeated the words: I will go in to the altar of God, and fell down struck with
apoplexy. After being strengthened by the Sacraments of the Church, he
peacefully expired in the midst of his brethren. His bodv was buried at Naples
in the church of Saint Paul, and is honoured even to this day by as great a
concourse of people as attended the interment. Finally, as he had been
illustrious for miracles both in life and after death, he was solemnly enrolled
among the Saints by Pope Clement XI.
How sweet and yet how
strong were the ways of Eternal Wisdom in thy regard, blessed Andrew, when a
slight fault into which you were surprised became the starting-point of thy
splendid sanctity! The mouth that belieth, killeth the soul. Seek not death in
the error of your life, neither procure ye destruction by the works of your
hands. You read these words of divine Wisdom and fully understand them. The aim
of life then appeared to thee very different, in the light of the vows thou wast
inspired to make, ever to turn away from thyself and ever to draw nearer to the
Sovereign Good. With holy Church in her Collect, we glorify our Lord for having
disposed such admirable ascensions in thy heart. This daily progress led thee
on from virtue to virtue till thou dost now behold the God of gods in Sion. Thy
heart and thy flesh rejoiced in the living God; thy soul, absorbed in the love
of his hallowed courts, fainted at the thought thereof. No wonder it was at the
foot of God’s altar that thy life failed thee, and thou didst enter on the
passage to his blessed home. With what joy thou wast welcomed into the eternal
choirs, by those who had been on earth thy angelic associates in the divine
praise!
Be not unmindful of the
world’s homage. Deign to respond to the confidence of Naples and Sicily, which
commend themselves to thy powerful patronage. Bless the pious family of Regular
Clerks Theatines, in union with Saint Cajetan thy father and theirs. Obtain for
us all a share in the blessings so largely bestowed on thee. May the vain
pleasures found in the tabernacles of sinners never seduce us; but may we
prefer the humility of God’s house to all worldly pomp. If, like thee, we love
truth and mercy, our Lord will give to us, as he gave to thee, grace and glory.
Calling to mind the circumstances of thy blessed end, Christians honour thee as
a protector against sudden and unprovided death: be our guardian at that last
moment; let the innocence of our life, or at least our repentance, prepare for
us a happy exit; and may we, like thee, breathe out our last sigh in hope and
love.
– text taken from The Liturgal Year, volume 6, by Prosper
Guéranger, 1903
SOURCE : https://catholicsaints.info/benedictine-liturgical-year-saint-andrew-avellino-confessor/
.jpg)
Santa Maria sopra Minerva, Assisi
Altare
del Transito di Sant'Andrea Avellino
Death of Saint Andrew of Avellino altar, Santa Maria sopra Minerva, Assisi
_-_Santa_Maria_sopra_Minerva_-_Assisi_2016.jpg)
Morte
di Sant'Andrea Avellino, Santa Maria sopra Minerva, Assisi
Anton Maria Garbi (16th-century). Saint
Andrew of Avellino. Santa Maria sopra Minerva, Assisi. Photographie :
© José Luiz Bernardes Ribeiro
St. Andrew Avellino,
Confessor
See his life, written
five years after his death, by F. John Baptist Castaldo, Pr. of his Order,
printed at Naples, 1613. Also Historia Clericorum Regularium, authore Jos. de’
Silos, 3 vols. fol. Romæ, 1658, et Historia della Religione de’ Padri
Chierici Regolari dal P. Gio. Battista del Tuffo, 2 vols. in fol. Roma,
1609. Likewise the bull of his canonization by Clement XI. published in the
Bullar. t. 10.
A.D. 1608.
ST. ANDREW AVELLINO was a
native of Castro Nuovo, a small town in the kingdom of Naples, and born in
1520. In his infancy he gave early tokens of the most happy dispositions to
virtue. At school he had the fear of God always before his eyes, and dreaded
the very shadow of the least sin. A beautiful complexion exposed his chastity
to several snares and dangers; which he escaped by assiduous prayer,
mortification, watchfulness over himself, and care in shunning all dangerous
company. To pretend a desire to serve God, and resist the world and vice,
without a strenuous application to all the exercises of virtue, especially
penance and prayer, he called a vain and foolish illusion. In the straight
passage which leads to life we are sure to meet with many temptations and
persecutions, which the world and the devil will not fail to raise against us.
And, as watermen, who row against the wind and tide, exert their whole strength
in plying their oars, so must we strive with all our might to maintain and
daily gain ground against our malicious enemies, and the unruly sway of our
passions. If any one lets go his hold, his soul, like a boat driven with the
tide, will speedily be hurried into the gulf from which he may never be
recovered. Andrew never looked back, and never lost sight of the goal to which
he strove happily to arrive. After mature deliberation he took the ecclesiastical
tonsure, and was sent to Naples to study the civil and canon law. Being there
promoted to the degree of doctor in laws, and to the dignity of the priesthood,
he began to plead such causes in the ecclesiastical court, as the canons allow
clergymen to undertake. This employment, however, engrossed his thoughts, too
much dissipated his mind, and insensibly weakened his affection for holy
meditation and prayer. A fault into which he fell opened his eyes, and made him
see the precipice which lay before him. Once in pleading a cause, in a matter
indeed which was of no weight, a lie escaped him; for which, upon reading these
words of holy scripture, The mouth that lieth killeth the soul, he
was struck with so great remorse and deep compunction, that he resolved
immediately to renounce his profession, and to give himself up entirely to a
penitential life, and to the spiritual care of souls. This he did with so great
ardour, that his whole conduct was a model of perfect virtue.
The archbishop judging no
one more proper than Andrew to be the director of souls that were engaged by
the obligations of their state in the career of evangelical perfection,
committed to him the care of a certain nunnery in that city. The holy man’s
zeal for removing all obstacles to the recollection of those spouses of Christ,
in which consists the very essence of their state and virtue, stirred up the
malice and rage of certain wicked men in the city, whom he had forbid being
ever admitted to the grate to speak to any of the nuns. He once narrowly
escaped death, with which they threatened him, and another time received three
wounds in his face. These injuries he bore with invincible meekness, being
ready with joy to lay down his life for the spiritual interest of souls, and
for the defence of justice and virtue. Out of an earnest desire of more readily
attaining to a perfect disengagement of his heart from all earthly things, in
1556 he embraced at Naples the rule of the Regular Clerks, called Theatins, in
whom flourished at that time, to the great edification of the whole city, the
religious spirit and fervour which they had inherited of St. Cajetan, who died
there in the convent of St. Paul, in 1547. Our saint, out of the love he bore
to the cross, on this occasion changed his name of Lancelot into that of
Andrew. By the humiliations and persecutions which he had met with even amongst
his dearest friends, (which trials are always the most severe to flesh and
blood,) he learned what incomparable sweetness and spiritual advantages are found
in suffering with patience and joy, and in studying in that state to conform
ourselves to the holy spirit and sentiments of Christ crucified for us. Nor can
it be conceived what improvement a soul makes by this means in experimental
perfect meekness, in patience, humility, and the crucifixion of self-love, and
all her passions, by which Christ (or his Spirit) begins to live in her, and to
establish the reign of his pure love in all her affections. Of this St. Andrew
was an example. To bind himself the more strictly to the most fervent pursuit
of perfect virtue in all his actions, he made two private vows which only an
extraordinary impulse of fervour could suggest, or, even according to the
necessary rules of Christian prudence, make allowable or lawful, for fear of
sacrilegious transgressions, or scrupulous and anxious fears. The first was,
perpetually to fight against his own will: the second, always to advance to the
utmost of his power in Christian perfection. Wonderful were his abstinence and
exterior mortifications, and the indifference with which he treated his body;
but much more his love of abjection and hatred of himself, that is, of his
flesh and his own will. He bore without the least disturbance of mind the
barbarous murder of his nephew; and not content to withdraw all his friends
from prosecuting the assassin, became himself an earnest supplicant to the
judges for his pardon. His exactitude in the observance of regular discipline
in every point, and his care to promote the same in others, especially whilst
he was superior in his Order, were equal to the ardour of his zeal for the
divine honour in all things. All the hours that were free from exterior
employments of duty or charity, were by him devoted to prayer and
contemplation; and these were the source of his interior eminent spirit of
piety and charity, by which his labours in the conversion and direction of
innumerable souls were miraculously successful. By the eminent sanctity of many
of both religious and secular persons who had the happiness to be his
penitents, it appeared visible that saints possess the art of forming saints. 1
Cardinal Paul Aresi,
Bishop of Tortona, the author of many works of piety and ecclesiastical
learning, and the Mecænas of his age, had a particular esteem for our saint,
and often made use of his advice and assistance in his most important affairs.
St. Charies Borromeo did the same, and obtained of him some religious men
formed by his hand, and animated with his spirit, for the foundation of a
convent of his Order, at Milan. That great saint had nothing so much at heart
as such a reformation of the clergy, that all amongst them might be replenished
with the spirit of the apostles. For this end so many Orders of regular canons
and clerks have been instituted, from St. Austin down to our time. Yet into
their houses, through the negligence of superiors, and the propensity of the
human heart to the gratification of its passions, the spirit of the world has
too often found admittance to the aggravation of the scandal. For the same
purpose have congregations of secular clergy, living in common without vows,
been sometimes erected: amongst which scarcely any was more famous than that of
Windesheim, established by Gerard the Great, or Groot, in Holland, who died in
the odour of sanctity in 1384, leaving his plan to be finished by his worthy
successor, Dr. Florentius: it was continued in the same spirit by John Cacabus
or Kettle. 2 St.
Charles Borromeo had a design of engaging his canons to live in this manner in
common without vows; but the execution was prevented by his death. He had, soon
after he was made archbishop, pitched upon the Theatins, whom St. Andrew had
formed to a perfect ecclesiastic spirit, to set before the eyes of his clergy a
model and living example from which they might learn the apostolic spirit of
the most perfect disengagement from the world. Our saint founded new convents
of his Order at Placentia, and in some other places; and was honoured by God
with the gifts of prophecy and miracles. After having given the world an
example of the most heroic virtues, being broken with labours and old age, he
was seized with an apoplexy at the altar as he was beginning mass, at those
words, Introibo ad altare Dei; which he repeated thrice, and was not
able to proceed. He was prepared for his passage by the holy sacraments, and
calmly resigned his soul into the hands of his Creator, on the 10th of
November, 1608. His body is kept with honour in the church of his convent of
St. Paul at Naples; and he was canonized by Clement XI.
This saint was a fit
instrument of the Holy Ghost, in directing others in the paths of perfect
virtue, because dead to himself, and a man of prayer. He never spoke of
himself, never thought of his own actions except of his weaknesses, which he
had always before his eyes in the most profound sense of his own nothingness,
baseness, total insufficiency, and weakness. Those who talk often of
themselves, discover that they are deeply infected with the disease of the
devil, which is pride, or with the poison of vanity, its eldest daughter. They
have no other reward to expect, but what they now receive, the empty breath of
sinners. Even this incense is only affected hypocrisy. For men, by that base
passion which they betray, become justly contemptible and odious to those very
persons whose vain applause they seem to court. St. Teresa advises all persons
to shun such directors, as pernicious to souls, both by the contagion of
self-conceit and vain-glory which they spread, and by banishing the Holy Ghost
with his light and blessing; for nothing is more contrary to him than a spirit
of vanity and pride. The most perfect disinterestedness, contempt of the world,
self-denial, obedience, and charity, are no less essential ingredients of a
Christian, and especially an ecclesiastical spirit, than meekness and humility.
The vows of Regular Canons, and their strictest rules only point out what are
the duties, and what ought essentially to be the spirit of every clergyman by
the obligation of his state, without the tie of particular vows, as the example
of Christ and his apostle shows.
Note 1. Amongst his
disciples, F. Laurence Scupoli deserves to be mentioned. This holy man was a
native of Otranto, and, having gone through the course of his studies, lived
with his parents till he was forty years of age, when he addressed himself to
St. Andrew Avellino, by whom he was admitted to the religious habit in the
convent of St. Paul’s at Naples, on the 26th of January, in 1570. After some
time spent in retirement and holy meditation, by order of his superiors he
displayed his extraordinary talents in preaching and in the care of souls at
Placentia, Milan, Genoa, Venice, and Naples. This ministry he continued to the
great profit and comfort of many for a considerable time. But the trial of the
just was yet wanting to perfect his sanctification. God, therefore, permitted
him to fall into violent persecutions, through slanders and jealousies, by
which he was removed from serving the public. He bore all injuries and all
calumnies, even against his angelic purity, with silence, interior joy, and
perfect tranquillity of mind, and shutting himself up in his cell, lived rather
in heaven than on earth, dead to the world and to himself, and entirely
absorbed in the contemplation of divine things. His love of poverty and
humility appeared in the meanness of his habit, cell, and whatever he made use
of; and, by the perfect crucifixion of his affections, he was so disentangled
from all earthly things as to seem scarcely to live any longer in a mortal
body. The fruit of his retirement was the incomparable book entitled, The
Spiritual Combat; wherein he lays down the best remedies against all vices, and
the most perfect maxims of an interior life in a clear concise style, which, in
the original Italian, breathes the most affecting sincere simplicity, humility,
and piety. A spiritual life he shows to be founded in perfect self-denial, and
the most sincere sentiments of humility and distrust in ourselves on one side,
and, on the other, in an entire confidence in God, and profound sense of his
goodness, love, and mercy. By reading this golden little book St. Francis of
Sales conceived the most ardent desire of Christian perfection, carried it
fifteen years in his pocket, and read something in it every day, always with
fresh profit, as he assures us: he strongly recommends it to others in several
of his letters. Scupoli concealed his name in this work, but it was prefixed to
it by his superiors after his happy death, which happened in the convent of St.
Paul on the 28th of November, in the year 1610, the eightieth of his age. See
Hist. de Cleres Reguliers, l. 6, part. 2.
The Spiritual Combat was
first printed at Venice in 1589. It ran through near fifty editions before the
death of the author: in the first edition it had only twenty-four chapters, but
these the author had increased to sixty in the edition of 1608, two years
before his death. The first French translations have only thirty-three
chapters; but that printed at Paris in 1608 contains sixty chapters, and is
dedicated to St. Francis of Sales, who died only in 1622. F. Scupoli made still
some additions, so that at his death it contained sixty-six chapters. It is
translated into Latin, French, English, Spanish, Portuguese, German, Flemish,
Greek, and Armenian. (See the dates of these editions in the preface to the
Latin edition given by F. Contini at Verona in 1747.) We have three Latin
translations: 1st, of F. Meazza, Theatin of Milan: 2nd, of Lorichius, professor
at Fribourg, afterwards a Carthusian monk, 3rd, of F. Mazotti, Theatin of
Verona. This father lived afterwards at Paris, and there corrected the
beautiful Italian edition of this work in folio, at the royal press at the
Louvre, in 1659. The best French translations were those of Mazotti and du Bue,
Theatins, and that of F. Brignon, Jesuit, which, from the year 1688, in which
it first appeared, to this day, has the preference. F. Scupoli also wrote a
little treatise, entitled, The Peace of the Soul; or, the Path of Paradise,
often translated with The Spiritual Combat. Likewise three other treatises,
which are still only extant in the original Italian; 1. The Manner of assisting
the Sick. 2. On the Manner of reciting the Rosary. 3. A little addition to The
Spiritual Combat, in thirty-eight short chapters, never finished. The
Meditations on the Passion, Thoughts on Death, and Prayers, added in some
editions, are not Scupoli’s; those on the Passion were written by Verana, a
pious Italian. [back]
Note 2. See the
lives of these three holy men, written by Thomas-à-Kempis, that great
contemplative and pious canon regular in the convent of Mount St. Agnes, near
Zwoll in Overyssell, where he made his profession in 1400, and died in 1471, in
the ninety-first year of his age. In his youth he studied in the school of
these secular clerks, who lived in community. Whether he composed or only
copied the incomparable book, Of the Imitation of Christ, is a question of
small importance, though it has produced so many prolix and elaborate
dissertations, and so many warm contests; of which an account is given by
Thuillier, in an express dissertation, prefixed to the posthumous works of
Mabillon and Ruinart. That the author was a monk, or at least a religious man,
consequently not the learned and pious John Gerson, the chancellor of Paris, as
Du-Pin and some others pretended, is clear from the author’s own words. Abbé
Valart, in a French dissertation inserted in his neat and correct edition of
the Imitation of Christ, published at Paris in 1758, enforces the proofs of the
Benedictins and their partisans, that the author was not Thomas-à-Kempis, that
he lived in the thirteenth century, and that he was a Benedictin abbot at
Vercelli, named John Gessen or Gersen. A Canon Regular of St. Genevieve,
published a neat and methodical reply under this title: “Dissertation sur le
Véritable Auteur du Livre de l’Imitation, &c., pour servir de réponse à
celle de M. l’Abbé Valart,” in which he demonstrates that no Benedictin abbot
or John Gersen was St. Antony of Padua’s master at Vercelli (as Sedulius and
Valart advance) but one Thomas, a canon regular of St. Victor’s at Paris, then
abbot of St. Andrew’s at Vercelli, and a famous professor in theology: he
questions the authority of those who say that Ludolf of Saxony translated The
Imitation of Christ into German about the year 1330. But his arguments to
disprove the claim which is made in favour of the unknown Abbot Gersen, are
more solid than those by which he endeavours to vindicate Kempis’s title to
this work. Kempis’s other works bear evident testimony to his extraordinary
sanctity, and spirit of prayer and contemplation; whether the style has any
affinity with that of The Imitation of Christ, let others judge. The Flandrican
idiotisms on which Sanders, Foppens, &c. lay great stress, seem not clearer
than several Italicisms. It is to conform to the opinion which has been most
common, and because no other’s claim is made out, that this book is quoted in
this work under the name of Kempis, who was at least a copier. The author was
doubtless a saint, and the more happy in his holy retirement and constant
conversation with heaven, as he found the art of living entirely concealed from
the world. It is the privilege of this book to make saints, and to be the
pocket companion of all devout persons; this book being the genuine effusion of
a perfect Christian spirit. It is, says Fontenelle, the most excellent book
that ever came from the hand of man, the holy scriptures being of divine
original. The Spiritual Combat may be called its key or introduction. [back]
Rev. Alban
Butler (1711–73). Volume XI: November. The Lives of the
Saints. 1866.
SOURCE : http://www.bartleby.com/210/11/101.html
Sant' Andrea Avellino Sacerdote
Castronuovo, Potenza,
1521 - Napoli, 10 novembre 1608
Nacque a Castronuovo (Pz)
nel 1521 e fu chiamato Lancellotto. Ordinato sacerdote nel 1545,
nell'ottobre 1547 si trasferì a Napoli per frequentare la facoltà di diritto di
quella Università. Ebbe come direttore spirituale il teatino, futuro beato, padre
Giovanni Marinonio. Nel 1556 vestì l'abito dei Teatini di San Paolo Maggiore di
Napoli, cambiando il suo nome di battesimo con quello dell'Apostolo della
croce. Dal 1560 al 1570 fu maestro dei novizi della casa di San Paolo Maggiore.
Preposto della stessa casa dal 1566 al 1569 vi istituì il primo studio
teologico dell'Ordine, che volle informato dal pensiero di San Tommaso. Tra il
1570 e il 1582 operò tra Milano e Piacenza presso le case dei Teatini nei due
centri. Andrea fu poi a Napoli dove si fece conoscere per la sua saggezza e il
suo ruolo di mediatore nei conflitti che dividevano la città. Morì nel
1608. (Avvenire)
Etimologia: Andrea =
virile, gagliardo, dal greco
Martirologio
Romano: A Napoli, sant’Andrea Avellino, sacerdote della Congregazione dei
Chierici regolari, che, insigne per la sua santità di vita e la sollecitudine
per la salvezza del prossimo, si impegnò in un arduo voto di perfezionamento
quotidiano nelle virtù e, ricco di meriti, morì santamente ai piedi
dell’altare.
Nacque da Giovanni Avellino
e da Margherita Apelli, e fu chiamato Lancellotto. Avviato agli studi da uno
zio arciprete, li compì nella vicina Senise, esercitandosi fin d'allora
nell'apostolato catechistico fra i giovani del luogo. Ordinato sacerdote nel
1545, nell'ottobre 1547 si trasferì a Napoli per frequentare la facoltà di
diritto di quella Università, dove si laureò in utroque iure. Avendo nel 1548
praticato gli esercizi spirituali sotto la direzione del gesuita p. Laínez, si
diede a una vita di più intensa spiritualità, nella quale fu saggiamente
diretto dal teatino, futuro beato p. Giovanni Marinonio (1490- 1562). Avvocato
ecclesiastico presso quella curia arcivescovile, abbandonò il foro in seguito a
una menzogna sfuggitagli durante una arringa, fatto questo che lo amareggiò
profondamente.
Nel 1551 gli fu affidata
da mons. Scipione Rebiba, vicario generale di Napoli, la riforma del
tristemente noto monastero femminile di S. Arcangelo di Baiano: egli intraprese
tale missione con zelo e fermezza, imponendovi severa clausura e tenendovi il
quaresimale e le omelie negli anni 1553 e 1554. Essendo, però, mal sopportata
la sua opera riformatrice da chi aveva loschi interessi nel monastero, fu
ripetutamente aggredito e, nel 1556, gravemente ferito da un sicario. Guarito
quasi miracolosamente, chiese e ottenne, nel novembre di quello stesso anno, di
vestire l'abito tra i Teatini di S. Paolo Maggiore di Napoli, cambiando allora
il suo nome di battesimo con quello dell'Apostolo della croce. Maestro di
noviziato fu lo stesso p. Marinonio e suo compagno il futuro cardinale e beato
Paolo Burali d'Arezzo. Professò solennemente il 25 gennaio 1558, aggiungendo in
seguito ai tre voti della vita religiosa altri due, cioè, di contrariare sempre
la propria volontà e di progredire incessantemente, nella misura delle proprie
forze, verso la perfezione.
Nel 1559 fece un pio
pellegrinaggio a Roma, dove fu ricevuto da Paolo IV, fondatore, insieme con s.
Gaetano Thiene, dei Chierici Regolari (1524). Nel 1560 fu nominato maestro dei
novizi della casa di S. Paolo Maggiore, carica che tenne per dieci anni. Furono
suoi discepoli spirituali alcuni dei più illustri Teatini del suo tempo, fra i
quali va ricordato il ven. Lorenzo Scupoli, autore del trattato Il
combattimento spirituale. Preposto della stessa casa dal 1566 al 1569 vi
istituì il primo studio teologico dell'Ordine, che volle informato alle
dottrine dell'Aquinate.
Nel 1570 fu eletto
vicario della casa che i Teatini avevano aperto a Milano, presso S.
Calimero,dietro invito di s. Carlo Borromeo, il quale, come ricorda il
Martirologio di p. P. Bosco `(3 febb.), accolse amorevolmente A., uscendogli
incontro fuori Porta Romana. In breve egli divenne il direttore spirituale
preferito dalla migliore nobiltà milanese nel nuovo assetto dato dal Borromeo
alla Chiesa ambrosiana, secondo lo spirito del Concilio Tridentino. Nel magg.
1571 fu trasferito a Piacenza come preposto della nuova casa che in S. Vincenzo
aveva fondato in quello stesso mese il vescovo Paolo Burali d'Arezzo.
Essendosi incontrato a
Genova con la mistica agostiniana suor Battistina Vernazza, figlia di Ettore,
l'ispiratore degli Ospedali degli Incurabili, e avendole esposto il desiderio
di ritirarsi dall'attività apostolica, ne fu da lei dissuaso. Nell'apr. di
quello stesso anno A. fu eletto preposto di S. Antonio di Milano e nel 1581
ancora di S. Vincenzo di Piacenza.
Nel magg. 1582, dopo
dieci anni di apostolato nella Lombardia, egli ritornò a Napoli, dove visse
fino alla morte. Qui riprese la sua instancabile attività predicando, scrivendo
e guidando quanti fiduciosi a lui si rivolgevano.
Eletto nel 1584 e
riconfermato nell'anno successivo, A. fu preposto contemporaneamente delle due
case che l'Ordine aveva allora in Napoli, quella di S. Paolo Maggiore e quella
dei SS. Apostoli. Nei tumulti avvenuti nel magg. 1585, in cui fu trucidato G.
V. Starace, « eletto della plebe », ritenuto responsabile della carestia che
affliggeva allora la città, A. fece opera di pacificazione e mise anche a
disposizione dei più bisognosi le risorse della sua famiglia religiosa. Essendo
stato nel 1593 assassinato suo nipote Francesco, A. non solo perdonò
l'uccisore, ma volle che altrettanto facessero i suoi familiari.
Dotto nelle scienze
ecclesiastiche, ricco di doni straordinari e di celesti carismi, quali la
profezia e i miracoli, che gli conciliarono l'ammirazione e la devozione di
nobili e di plebei, A. scrisse circa tremila lettere spirituali, e numerosi
trattatí e opuscoli di ascetica, di esegesi biblica e di argomenti vari. Il 10
nov. 1608, mentre nella chiesa di S. Paolo Maggiore si accingeva a celebrare la
Messa, A. cadde colpito da un attacco di apoplessia ai piedi dell'altare;
moriva, rasserenato da una celeste visione, la sera dello stesso giorno.
Iniziatisi i processi
informativi nel dic. del 1614, fu beatificato da Urbano VIII il 14 ott. 1624 e
canonizzato da Clemente XI il 22 magg. 1712. Il suo corpo si venera nella
chiesa di S. Paolo Maggiore. La festa di A., invocato quale celeste protettore
contro la morte improvvisa, si celebra il 10 novembre.
SOURCE : http://www.santiebeati.it/dettaglio/35250
Spoglie
Sant'Andrea Avellino
Châsse contenant
le corps de saint André Avellin avec les habits sacerdotaux qu'il portait à sa
mort.
Body
of Blessed Andrea Avellino - San Paolo Maggiore – Naples
San Paolo Maggiore, Nápoles
Spoglie
Sant'Andrea Avellino
Châsse contenant
le corps de saint André Avellin avec les habits sacerdotaux qu'il portait à sa
mort.
Body
of Blessed Andrea Avellino - San Paolo Maggiore – Naples
San
Paolo Maggiore, Nápoles
BIBL.: G.B. DEL
TUFO, Historia della Religione dei Padri Chierici Regolari, Roma 1609;
G.B. CASTALDO, Vita del Beato P.D. Andrea Avellino, C.R., Napoli
1627; G.B. BAGATTA, C.R., Vita dell’ammirabile B. Andrea Avellino, Napoli
1696; G.M. MAGENIS, C.R., Vita di Sant’Andrea Avellino della religione
teatina, Napoli 1747; D.A. VENY BALLESTER, C.R., S. Andrés Avelino C.R.,
Barcelona 1962; I. IPARRAGUIRRE, S.J., Historia de la espiritualidad,
Barcelona 1969; P. BOREA, Sant’Andrea Avellino apostolo della
corrispondenza, Roccanova (PZ) 1970; A. MOBILIO, Sant’Andrea Avellino
pellegrino di Cristo, Roma 1973; B. LAUGENI, C.R., Sant’Andrea
Avellino, 1990; V. COSENZA, Lancillotto Avellino: l’avventura di una vita
senza compromessi, Cinisello Balsamo 2006; F. NOLE’, Chiesa di Tursi
– Lagonegro riparti da Cristo: con Sant’Andrea Avellino ascoltalo, amalo,
raccontalo ai fratelli vicini e lontani!, Lettera al Clero e ai fedeli
laici della Diocesi, in occasione del IV Centenario della morte di Sant’Andrea
Avellino, Anno Andreano (2006 – 2007), Lagonegro 2006.
SOURCE : https://www.diocesitursi.it/diocesi/santi-e-beati/
Saint Andrew Avellino. Engraving by F. Pellechia after G. Massa.
Andrea Avellino
(1521-1608)
Beatificazione:
- 14 ottobre 1624
- Papa Urbano VIII
Canonizzazione:
- 22 maggio 1712
- Papa Clemente XI
- Basilica Vaticana
Ricorrenza:
- 10 novembre
Religioso, sacerdote
teatino della Congregazione dei Chierici regolari, che, insigne per la sua
santità di vita e la sollecitudine per la salvezza del prossimo, si impegnò in
un arduo voto di perfezionamento quotidiano nelle virtù e, ricco di meriti,
morì santamente ai piedi dell’altare
Desideroso di giungere al
più alto grado di perfezione, aggiunse ai tre voti religiosi altri due voti
particolari: di progredire tutti i giorni un po' nella via della perfezione
cristiana e di rinnegare sempre in tutto la propria volontà: voti che osservò
con eroismo fino alla morte
Lancellotto Avellino, il
futuro Sant'Andrea, nacque a Castronuovo, nel Potentino nel 1521.
Avviato agli studi da uno
zio arciprete, fu ordinato sacerdote nel 1545, nell'ottobre 1547 si
trasferì a Napoli per frequentare la facoltà di diritto di quella
Università.
Grazie al suo direttore
spirituale, il Beato Giovanni Marinonio, nel 1556 vestì poi l’abito dei Teatini
di San Paolo Maggiore, cambiando il suo nome di battesimo in Andrea, l’Apostolo
della croce. Fu maestro dei novizi per dieci anni, dal 1560 al 1570.
Successivamente operò
tra Milano e Piacenza presso le case dei Teatini nei due centri.
Morì celebrando Messa il
10 novembre 1608.
SOURCE : https://www.causesanti.va/it/santi-e-beati/andrea-avellino.html
Saint Andrew Avellino. Statue from the facade
of Sant'Antonio Abate church in
Milan, Italy. It was designed by Giacomo Tazzini in 1832. Picture by Giovanni Dall'Orto, May 20 2007.
ANDREA Avellino, santo
di Francesco Andreu
Dizionario Biografico
degli Italiani - Volume 3 (1961)
A Castronuovo (Potenza),
che da lui è oggi detta Castronuovo S. Andrea, una cappella ricorda il luogo
dove nel 1521 nacque Lancellotto (tale fu il suo nome di battesimo), da
Giovanni e da Margherita Apelli, signori fra i più facoltosi del paese. Avviato
agli studi da uno zio, arciprete di Castronuovo, li compi poi nella vicina
Senisi. Nel 1537, a soli sedici anni, assunse l'anuninistrazione della casa
patema e vestì, poco dopo, l'abito ecclesiastico, iniziando un apostolato
catechistico non solo nel paese nativo, ma anche a Roccanuova e in altre
località vicine. Nel 1545, in patria, venne ordinato sacerdote.
Nell'ottobre 1547,
mortogli il padre e lasciato presso la madre il fratello Nicolò Antonio, si
trasferì a Napoli per iscriversi alla facoltà di diritto di quella università.
Alloggiava in via S. Pietro a Maiefia, nei pressi di S. Paolo Maggiore, dove,
nell'agosto di quello stesso anno, era morto Gaetano Thiene, fondatore dei
teatini, con i quali A. iniziò ben presto cordiali rapporti, prendendo in seguito
a suo direttore spirituale il futuro beato p. Giovanni Marinonio (1490-1562).
Dal 1548, dopo gli
esercizi spirituali praticati in Napoli sotto la direzione del gesuita Laynez,
egli farà datare la sua "conversione "a una vita di maggior
perfezione. Laureatosi in utroque, fu avvocato del foro ecclesiastico,
ufficio che però egli abbandonò dopo averne sperimentati i pericoli in seguito
a una menzogna sfuggitagli nel calore di una arringa e che, come si legge nel
Breviario Romano (10 nov.), gli cagionò profonda costernazione.
Nel 1551 circa da mons.
Scipione Rebiba, vicario generale dell'archidiocesi, e dietro suggerimento del
p. Marinonio, gli fu affidata la cura e riforma del tristemente famoso
monastero delle monache di S. Arcangelo a Baiano in Napoli: missione che egli
intraprese con grande zelo, tenendovi il quaresimale e le prediche domenicali
negli anni 1553-1554. Fece ampliare la chiesa del monastero, impose
l'osservanza della clausura, ne allontanò i secolari di sospetta condotta,
invigilando sui loro rapporti con le claustrali; perseguitato da un giovane che
teneva con una di esse illecite relazioni, dopo di esser sfuggito a un duplice
attentato in casa e nella chiesa di S. Agrippino, fu infine, nel 1556, ferito
gravemente da un sicario prezzolato da chi mal tollerava la sua azione
riformatrice. Accolto dai teatini di S. Paolo Maggiore e guarito, chiese ed
ottenne, il 30 novembre dello stesso anno, l'abito di quella congregazione
prendendo il nome di Andrea. Suo maestro nel noviziato fu lo stesso p. G. Marinonio
e suo compagno Paolo Burali d'Arezzo, futuro cardinale e beato. Emise la
professione solenne il 25 genn. 1558, aggiungendo, in seguito, ai tre voti
della vita religiosa, altri due: di combattere, cioè, costantemente la propria
volontà e di tendere sempre, nella misura delle proprie forze, alla perfezione.
Tra il 3 aprile e l'8
maggio 1559 fece un pio pellegrinaggio a Roma, dove fu ricevuto da Paolo IV
(Carafa), il quale era stato con il Thiene fondatore dei teatini. Dal capitolo
generale del 1560 venne eletto "vocale", distintivo che l'Ordine dà
ai religiosi che si segnalano per virtù e per dottrina. Nello stesso anno era
nominato maestro dei novizi della casa di Napoli, carica che tenne per dieci
anni. Suo discepolo, fu tra gli altri, il ven. Lorenzo Scupoli (1530-1610),
autore del celebre trattato Ilcombattimento spirituale. Preposito dal 1567
al 1570 della stessa casa di S. Paolo Maggiore, vi istituì il primo studio di
filosofia e di teologia per i giovani del suo Ordine, che volle informati alle dottrine
dell'Aquinate: egli stesso fu loro lettore di diritto canonico.
Nell'aprile 1570 fu dal
capitolo generale eletto vicario della casa di S. Maria presso S. Calimero di
Milano, che, in quello stesso anno, era stata affidata ai teatini da s. Carlo
Borromeo: questi, come ricorda il Martirologio milanese di P. P. Bosco (3
febbr.), gli uscì solennemente incontro fuori Porta Romana, lo volle suo
consigliere e presente alle adunanze ecclesiastiche per la riforma
dell'archidiocesi.
A. divenne il direttore
desiderato dell'élìte milanese nel rinnovato clima spirituale creato dal
Borromeo. Barbara d'Este e il suo consorte F. Trivulzio, Bianca D'Adda, il
cardinale Agostino Cusani, sua cognata la nobile Paola Visconti, resasi poi
cappuccina, G. M. Tagliaferro, elemosiniere e braccio destro dell'arcivescovo e
che con A. trattava non solo gli affari privati ma anche quelli della riforma
dell'archidiocesi ambrosiana, furono, fra altri, i suoi più frequenti
corrispondenti spirituali. Carlo Borromeo poi ebbe per lui una specie di culto
che sintetizzò con questa frase: "Egli è l'idea più viva che possiamo
farci del vero apostolo" (C. Orsenigo, Vita di S. Carlo Borromeo,
in S. Carlo Borromeo nel terzo centenario della sua canonizzazione,
Milano 1908-10, p. 161). La loro amicizia, fatta di mutua ammirazione e
rispetto, è attestata anche da una corrispondenza epistolare commovente ed
edificante (Bibl. Ambrosiana, F. inf., 188: Lettere di S.A.A., pubbl. da
C. Pellegrin, in La Scuola Cattolica, XXXVIII [1910], pp. 248-269).
"Il grande Arcivescovo scrive al suo 'padre D. Andrea' come ad un
fratello, anzi ad un padre vero: Sant'Andrea nelle sue lettere gli apre il
cuore come in confessione" (Mons. Achille Ratti, S.A. A. e S. Carlo,
in S. Carlo Borromeonel terzo centenario, cfr., p. 29). Dal carteggio
sappiamo, fra l'altro, dell'interessamento dei due santi nel liberare la pia e
infelice Giulia Sanseverino, figlia spirituale di A., dalla esasperata gelosia
del marito conte Giambattista Borromeo, parente di s. Carlo: interessamento che
non valse tuttavia a impedire l'uxoricidio perpetrato dal maniaco conte nel
marzo 1577. Il Borromeo raccomanda e affida persone distinte e care alla
illuminata saggezza di A., mentre, questi sollecita l'arcivescovo, allora in
Roma, a far opera presso la corte pontificia onde impedire le angherie e i
disturbi che egli e i suoi religiosi "peggio trattati dei secolari"
devono spesso subire, perché sudditi di re Filippo II, da parte dei gabellieri
negli stati di Firenze, Ferrara, Venezia. E alle prime voci che serpeggiavano
sulla probabile rinuncia di Carlo al vescovado, sopraffatto come era dalle
ostilità del governatore Ayamonte, A. lo dissuade energicamente: "Non
piaccia a Dio: che sarebbe la rovina di questa città" (lett. del 17 nov.
1579, op. cit., p. 265).
Nel maggio 1571 venne
destinato a Piacenza, preposito della nuova casa di S. Vincenzo, che l'11 di
quello stesso mese aveva fondata per i suoi confratelli il vescovo piacentino
P. Burali, non senza l'interessamento del duca Ottavio Farnese. Fu contemporaneamente
direttore spirituale del Seminario, penitenziere diocesano e direttore di un
pio luogo di donne convertite istituito nel 1572 dal Burali.
Molto stimato anche dai
Farnese di Parma, dove egli dietro loro premure dovette talora recarsi, prese
la direzione spirituale della duchessa Maria di Portogallo, moglie di
Alessandro, e del loro figlio Ranuccio, con i quali egli carteggiò
spiritualmente, anche durante la campagna militare di Ranuccio nelle Fiandre.
Questi voleva che A. gli
scrivesse ogni mese; e le quarantotto lettere del santo a lui rivelano con la
tenerezza di un padre la consumata saggezza di un maestro, il quale molto si
attendeva dagli esempi virtuosi dei grandi per la riforma dei costumi e la
difesa della fede. Una di queste lettere - non si sa quale - il duca inviò, in
stampa, ad Elisabetta d'Inghilterra, giudicandola efficace a stimolarla a
riabbracciare il cattolicesimo. A Ranuccio A. dedicò il suo trattato
sull'umiltà (v. oltre) e, benché restio, spedì, dietro le sue insistenze, il
proprio ritratto su tela, ora perduto.
Nel 1573 e di nuovo nel
biennio 1577-1578 fu visitatore delle case teatine della provincia lombarda e nuovamente
preposito di Piacenza dal 1574 al 1577. Avendo, in Genova, avuti abboccamenti
con la mistica agostiniana Battistina Vernazza, e avendole poi per lettera
esposto il desiderio di lasciare, quella sua attività apostolica per non
dedicarsi che alla propria salute spirituale, fu invece da lei incoraggiato,
con lettera del primo giorno di quaresima del 1578, a proseguire alacremente
nella via intrapresa (v. la lettera in G. Magenis, Vita, e nell'ediz.
ampliata di L. Tibet, pp. 251 s.). Infatti nell'aprile dello stesso anno venne
eletto, per essere confermato nei due anni successivi, preposito di S. Antonio
di Milano e poi ancora preposito di Piacenza nel 1581. Per oltre dieci anni
egli aveva svolto nella Lombardia il suo apostolato tutto improntato ai criteri
e alle esigenze della riforma cattolica. Inoltre, tranne l'anno 1578, era
intervenuto a tutti i capitoli generali dell'Ordine, annualmente adunati in
Roma (1574-79), Venezia (1580) e Napoli (1581).
Dopo di aver assistito a
quello di Milano nel maggio 1582, ritornò a Napoli, dove proseguì la sua
attività religiosa con la parola, gli scritti e la direzione spirituale delle
anime, per cui si sentiva particolarmente dotato. Con rescritto del 29 luglio
1595, ottenuto dal cardinale A. Cusani, Gregorio XIV gli concesse facoltà di
udire le confessioni di chiunque e in qualunque diocesi. Tra le persone
dell'alta nobiltà napoletana da lui dirette, sono le quattro sorelle Laura,
Giulia, Lucrezia e Claudia Palescandolo, che sotto la sua guida fondarono, in
Napoli, il monastero agostiniano di S. Andrea delle Dame (1580). A Loreto il
suo nome figura tra i santi visitatori della S. Casa (1583).
Nell'aprile 1584 fu
eletto preposito delle due case di S. Paolo Maggiore e dei SS. Apostoli. Acceso
apostolo di carità, allorché il 9 maggio 1585 venne trucidato G. V. Starace,
"eletto della plebe", ritenuto responsabile della carestia che
affliggeva la città, egli mise a disposizione dei magistrati per il popolo le
risorse dei suoi conventi e indisse pubbliche funzioni propiziatrici. Essendo
stato, più tardi, nel 1593, assassinato il suo nipote Francesco Antonio
Avellino, non solo perdonò personalmente l'uccisore ma volle che lo stesso
facessero i propri parenti.
Nel luglio 1590 gli fu
affidata la visita canonica delle case delle province napoletana e romana,
visita che egli compì tra l'ottobre successivo e il gennaio 1591. Trovandosi
per questa ragione a Roma, assistè il moribondo cardinale Antonio Carafa (13
genn. 1591) e ricevuto da Gregorio XIV, già suo amico e confidente allorché era
vescovo di Crema, ricusò il vescovado offertogli. Il 20 ag. 1594 fu ancora
nominato vicepreposito di S. Paolo Maggiore, ma lo fu solo per otto mesi.
Dotato di grazie
straordinarie di orazione, del dono dei miracoli e della profezia, non meno che
di vasta dottrina teologica, egli rassodò la pietà nel popolo e ne difese la
fede, combattendo i seguaci di Giulia De Marco, la quale doveva essere più
tardi, per opera dei teatini, condannata pubblicamente in Roma (1615).
Il 10 nov. 1608, mentre,
nella chiesa di S. Paolo Maggiore, iniziava la celebrazione della messa, venne
improvvisamente colpito d'apoplessia; spirò la sera dello stesso giomo, nella
sua stanza, oggi convertita in cappella.
Beatificato da Urbano
VIII il 4 ott. 1624, fu canonizzato da Clemente XI il 22 maggio 1712. La sua
festa si celebra il 10 novembre. Il suo corpo, che riesumato fu riconosciuto
intatto, si venera in S. Paolo Maggiore. E' invocato celeste protettore
contro la morte improvvisa.
Dalle opere come dalla
vita di A. se ne può individuare la spiritualità. Senza ostentare
caratteristiche particolari e aliena peraltro da complicazioni di scuola, essa
- pur conoscendo, sia per esperienza propria sia per dottrina acquisita, le più
alte vie mistiche - si muove nell'alveo di quell'ascetismo solido, equilibrato,
schiettamente evangelico, proprio anche del suo Ordine religioso, che faceva
della riforma interiore il presupposto insostituibile alla riforma
ecclesiastica preparata già dagli Ordini dei chierici regolari e sancita poi
dal Tridentino. Fondamentale è l'abnegazione di se stesso: "nel dispreggio
di noi e di tutte le vanità del Mondo... e in amare Iddio: in queste due
attioni principalmente consiste la vera vita spirituale" (Lettere, I, p.
216). Si sviluppa con la pratica di tutte le virtù evangeliche, la frequenza
dei sacramenti - A. fu nel suo tempo uno dei più decisi promotori della
comunione frequente (Regnum Dei, XIV [1958], p. 119) l'esercizio del
culto divino e l'apostolato integrale, tutto animato da uno sforzo incessante
verso la perfezione, ché "manca d'essere buono, chi non procura d'essere
megliore" (Lettere, II, p. 533).Mirando soprattutto alla imitazione
di Cristo e per essa alla vita di intima unione con Dio, consumata nella
carità, procura anche all'anima quella pace interiore che fu l'ansia tipica
degli spiriti eletti del Rinascimento. Mezzo inderogabile è l'orazione, specie
mentale; merita il nome di "persona spirituale" solo chi vi si
applica fedelmente: "Essendo [l'orazione] tanto necessaria alla nostra
salute, tutti dovressimo attendere a questa santa meditatione, causa di tanti
beni, specialmente quelle persone, che sono date allo spirito, quali in darno
havranno il nome di spirituali, se non sanno ben meditare" (Meditationisopra
la vita di Cristo, in Opere, IV, p. 272). Caratteristico è, in proposito,
nella dottrina spirituale di A., il "gusto dell'orazione", che
contrariamente alle dottrine di M. de Molinos, va sentito e ricercato quale
stimolo e frutto insieme dell'orazione stessa: "Felice chi tale dolcezza
ha gustata, che non può mai più ricevere altra consolatione, per non perdere
tanta soavità" (Espositione del Pater noster, in Opere, I, p. 126).
Per l'influsso, infine, avuto sullo Scupoli, suo discepolo, e la sua opera, A.
merita un posto di prim'ordine nella storia della spiritualità del Cinquecento
(cfr. B. Mas, La espiritualidad de S.A.A., in Regnum Dei, XIV [1958],
pp. 85-159).
Opere: A. non pubblicò,
durante la sua vita, alcuna delle sue opere; poco prima di morire egli affidò i
suoi manoscritti al p. A. Castaldo, che li depose in seguito nell'Arch. di S.
Paolo Maggiore, dove, per la maggior parte, si conservano. Se ne ha una
edizione completa in sette volumi: a) Lettere scritte dal glorioso S. A. A. a
diversi suoi divoti, date alla luce da, Cherici Regolari di S. Paolo
Maggiore di Napoli, 2 voll., Napoli 1731-32. b) Opere varze composte dal
glorioso S.A.A. cherico regolare..., 5 voll., Napoli 1733-34.
Sono così distribuite:
Vol. I. - Esposizione del Pater noster; Esposizione sopra le prime
due parole della Salutazione Angelica; Esposizione della Salve Regina; Esposizione
dell'epistola canonica di S. Giacomo.
Vol. II. - Trattato
utilissimo sopra le parole dell'Apostolo nel III cap. ai Colossensi; Breve
compendio della materia dell'epistola di S. Paolo ai Romani; Esposizione
del libro secondo del Maestro delle sentenze; Esposizione sopra il salmo
CXVIII; Esposizione sopra il salmo XLV; Esposizione del discorso del
Signore sul monte.
Vol. III.- Sermoni
quaresimali; Sermoni annuali sopra l'evangeli delle domeniche.
Vol. IV.- Esercizio
spirituale utile per conoscere il peccato, con alcuni opportuni rimedi; Meditazioni
sopra la vita di Cristo e della sua gloriosa Madre; Discorsi utilissimi
per eccitare le persone spirituali e quelle che desiderano stare consolate
nella Religione; Breve esercizio per tutta la settimana da farsi da tutte
quelle persone che desiderano vivere in grazia d'Iddio; Avvertimenti
necessari per quelle persone che desiderano conformarsi alla vita di
Cristo (l'opera era stata già pubblicata a Piacenza, nel 1617, da G.
Benzoni che vi aveva aggiunto qualcosa di suo); Spiegazione sopra i sette
doni dello Spirito Santo; Spiegazione sopra il peccato originale, vaniale
e mortale; Orazione da farsi ogni giorno da ciascun cristiano.
Vol. V.- Trattato
utilissimo per conoscere ed acquistare l'umiltà; Discorsi utilissimi sopra
le parole del Signore: Diliges Dominum Deum tuum, ecc.; Trattato
utilissimo del Ss. Sacramento dell'altare; Esercizi spirituali da
farsi avanti e dopo la santissima comunione; Breve orazione da recitarsi
specialmente nel giorno della santa comunione; Breve trattato nel quale si
ragiona della divina clemenza... e della fruttuosa penitenza; Trattato
utilissimo della speranza e del timore (pubbl. in Napoli 1670 e 1674 e
dedicato a Ranuccio Farnese).
Fonti e Bibl.: Si hanno
in Acta Sanctorum Novembris, IV, Bruxelles 1925, pp. 609-623, e nello
studio bibliografico di B. Mas, in Regnum Dei-Collectanea theatina,
XIV (1958, Commentarii de S. A. Avellino, C. R.), pp.
303-361. Ne scrissero, fra altri, la vita: V. Pagano, riprodotta in Acta
SS., cit., pp. 615-622; G. B. Castaldo (Napoli 1613); F. Bolvito (ibid. 1625);
G. Bonif. Bagatta (ibid. 1696); T. Schiara (Roma 1712); G. B. Barzisa (Verona
1713); O. Du Marché (Parigi 1713); I. R. Savonarola (Milano 1713); G. M.
Magenis (Venezia 1714, rist. e dopo altre ediz. acresciuta da L. Tibet, Napoli
1894); A. Fernandez Moreno (Saragozza 1755); G. Edelwek (Monaco B. 1765); B.
Destutt de Tracy (Parigi 1774); L. Personè (Lecce 1893). Cfr. anche: Saint
A. A. Prêtre théatin, in Vies des Saints... par les RR PP
Bénédictins de Paris, XI(nov.), Paris 1954, pp. 322-325; R. Lechat, La
"conversion" de S. A. A., in Analecta Bollandiana,
XLI (1923), pp. 139-148; F. Molinari, Il cardinale teatino Paolo Burali e
la riforma tridentina a Piacenza, Roma 1957; A. Palmieri, in Dict. d'Hist. et
de Géogr. Ecclés., II, coll. 1635-1637.
Per gli scritti dell'A.:
J. Silos, Hist. Clericorum Regularium, Romae-Panormi 1650-66, III,
pp. 525-527; G. M. Mazzuchelli, Gli Scrittori d'Italia, I, 2 Brescia 1753,
pp. 1231-1234; A. F. Vezzosi, I scrittori de' cherici regolari detti
teatini, I, Roma 1780, pp. 70-88; C. Pellegrini, S. Carlo e S. A. A.,
in La Scuola Cattolica, XXXVIII(1910), pp. 248-271; P. Paschini, S. Carlo, il
card. Sirleto ed i Teatini, ibid., L(1922), pp. 287-296; F. De
Lucia, Lettere inedite di S. A. A., in Regnum Dei-Collectanea
theatina, II(1946), pp. 19-34.
Per i numerosi scritti
dell'A. inediti e perduti, cfr. B. Mas, Bibl. di S. A. A.,
in Regnum Dei, XIV (1958), citato, dove, con studi di vari autori, si
danno otto lettere inedite.
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