A Testament of Faith

IT IS a familiar tale with friar Anthony of Padua: the deeper you dig into his life and works, the more you encounter conflicting information. This is especially true when it comes to the writings attributed to him, which have been scrutinized for centuries by scholars eager to understand what truly comes from Anthony himself. Sorting through the conflicting details is challenging, and even more so when attempting to authenticate his writings, particularly the sermons he left behind. Are these sermons a direct link to his voice and beliefs, or are they filtered through the perspectives of the many hands that copied and distributed them?

A living sermon

Anthony’s sermons are more than a simple compilation of religious teachings; they serve as windows into his personality, values, and apostolic zeal. This is where we find a true piece of the man himself. Anthony didn’t just preach dry doctrine or abstract theology. His sermons were alive with his personal faith and convictions, and he revealed aspects of his own character in each message. His words were vibrant, often including complex language and vivid biblical imagery that captivated his listeners. However, for modern readers, these sermons can be difficult to approach without guidance. Anthony’s use of allegory, metaphors, and references from sacred texts require a certain level of biblical literacy, which was more common among his contemporaries than today.

As a preacher, Anthony had an unusual way of conveying messages that could move people deeply. His sermons were powerful, not only because of his theological knowledge, but also because they reflected a kind of radical faith. He embodied the message he preached, using each sermon as an extension of his personal devotion and his commitment to his listeners. Anthony’s sermons often dealt with themes of compassion, redemption, and the need for humility, subjects that resonated profoundly with the common people of his time. This is precisely why he earned his impressive fame as a preacher and healer while he was still alive.

The missing pieces

One of the biggest challenges in studying St. Anthony’s sermons is the complete lack of original manuscripts. No documents, letters, or notes have survived that can be verified as being written in his own hand. This lack of autographs or signed works poses a significant barrier, as we have no firsthand examples of his style, handwriting, or even the rhythm and flow of his words. There are no surviving notes, parchments, or manuscripts bearing his signature, which leaves historians and scholars dependent on copies transcribed by his fellow friars.

Adding to the difficulty, there are no recordings or physical descriptions of his delivery or presence while preaching. We know little of his gestures, tone, or physical expression during these sermons, which were as important in medieval preaching as the words themselves. In Anthony’s case, all we have are second-hand descriptions and manuscripts created by those who followed him.

Teacher and theologian

Despite these limitations, certain facts about Anthony’s role in the Franciscan Order are well documented. One solid historical point is that St. Francis himself requested that Anthony take on the task of teaching theology to the Friars Minor. This was a significant endorsement, as Francis had initially been wary of academics, fearing that too much study could detract from the Order’s commitment to simplicity and humility. Yet he entrusted Anthony with this task, likely recognizing his unique ability to balance deep theological knowledge with a humble spirit and pastoral sensitivity.

In fulfilling this role, our Saint likely provided a form of theological education through lectures and readings. Some scholars believe that he may have even taught through sermons, using them as a platform to educate his fellow friars in both doctrine and pastoral care.

Sermones Dominicales

In examining Anthony’s sermons, it’s essential to understand their practical function within the Order. Rather than being a personal reflection or a collection of homilies delivered to the public, his sermons were intended as teaching tools, guides that would aid the Franciscan preachers in their work. Between 1227 and 1231, Anthony produced two main collections of sermons, each with a distinct purpose and audience.

The first collection, Sermones Dominicales (Sunday Sermons), was created during a relatively calm period in his life while he was based in Padua. This compilation provided a structured outline for preaching on Sundays and major Marian celebrations, serving as a textbook for Franciscan preachers. It went beyond just providing scriptural reflections; Anthony offered practical insights and suggestions for addressing the needs of the congregation, making it a valuable resource for those in the Order. Although he started with the intent of covering only Sunday readings, the collection expanded to include a series of recommendations for preaching during Marian feasts, demonstrating his devotion to the Virgin Mary.

The second cycle

The second collection, begun at the request of the Bishop of Ostia, had a different focus. The Assidua writes, “Later, when by divine consent he reached the city of Padua and had preached there from time to time, he decided to apply his mind fully to study during all of winter. At the request of the Bishop of Ostia, he dedicated himself to the writing of sermons for the feasts of saints in the yearly liturgical cycle. While the servant of God was busy with such matters of use to his neighbours, the season of Lent approached. Seeing, therefore, that the acceptable time and the day of salvation (the Easter Festival) drew near, he set aside the work he had begun and again directed all his attention to preaching to the people who thirsted for God’s word.”

Rather than providing general guidance, this collection was intended to offer sermons for specific feast days throughout the liturgical year. However, Anthony’s work on this collection was interrupted by his successful and highly demanding Lenten preaching in 1231. The people of Padua were drawn to his words, and his popularity surged. He devoted himself entirely to preaching, setting aside his writing to focus on meeting the spiritual needs of his listeners. This cycle remained incomplete, as his final illness prevented him from finishing it.

A Scripture expert

Let us conclude with a final common thread. “He (Anthony) was a truly enthusiastic servant of God’s Word. Pope Gregory IX, Saint Anthony’s great friend and admirer, created the saying: ‘If the books of the Holy Scriptures should go missing, then brother Anthony would be able to set them down in writing again,’ for his memory was so true and his knowledge of the Holy Scriptures extensive.” This is the opinion of Father Vergilio Gamboso, and also that of many others. There are, however, others who raise considerable doubts about whether, from the few works Anthony left us indirectly, it is possible to reach the conclusion that he was such a biblical expert.

Jacques Toussaert, for instance, is more cautious, “The critical work still has to be completed.” What he is saying is what we stated at the beginning: we are not moving on sure ground.