June 13th - St. Anthony of Padua

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June 13 – St Anthony of Padua, Confessor

Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

“Rejoice thee, happy Padua, rich in thy priceless treasure!’ Anthony, in bequeathing thee his body, has done more for thy glory than the heroes who founded thee on so favored a site, or the doctors who have illustrated thy famous university!

The days of Charlemagne were past and gone: yet the work of Leo III still lived on, despite a thousand difficulties. The enemy, now at large, had sown cockle in the field of the divine householder; heresy was springing up here and there, while vice was growing apace in every direction. In many an heroic combat, the Popes, aided by the monastic Order, had succeeded in casting disorder out of the sanctuary itself: still the people, too long scandalized by venal pastors, were fast slipping away from the Church. Who could rally them once more? Who wrest from Satan a reconquest of the world? At this trying moment the Spirit of Pentecost, ever living, ever present in holy Church, raised up the sons of St Dominic and of St Francis. The brave soldiers of this new militia, organized to meet fresh necessities, threw themselves into the field, pursuing heresy into its most secret lurking holes, and thundering against vice in every shape and wheresoever found. In town or in country, they were everywhere to be seen confounding false teachers by the strong argument of miracle as well as of doctrine; mixing with the people, whom the sight of their heroic detachment easily won over to repentance. Crowds flocked to be enrolled in the Third Orders instituted by these two holy founders, to afford a secure refuge for the Christian life in the midst of the world.

The best known and most popular of all the sons of St. Francis is Anthony, whom we are celebrating this day. His life was short: at the age of thirty-five, he winged flight to heaven. But a span so limited allowed, nevertheless, of a considerable portion of time being directed by our Lord, to preparing this chosen servant for his destined ministry. The all-important thing in God’s esteem, where there is question of fitting apostolic men to become instruments of salvation to a greater number of souls, is not the length of time which they may devote to exterior works, but rather the degree of personal sanctification attained by them, and the thoroughness of their self-abandonment to the ways of divine Providence. As to Anthony, it may almost be said that, up to the last day of his life, Eternal Wisdom seemed to take pleasure in disconcerting all his thoughts and plans. Out of his twenty years of religious life, he passed ten amongst the Canons Regular, whither the divine call had invited him at the age of fifteen, in the full bloom of his innocence; and there, wholly captivated by the splendor of the Liturgy, occupied in the sweet study of the holy Scriptures and of the Fathers, blissfully lost in the silence of the cloister, his seraphic soul was ever being wafted to sublime heights, where (so it seemed) he was always to remain, held and hidden in the secret of God’s Face. When on a sudden, behold! the Divine Spirit urges him to seek the martyr’s crown: and presently, he is seen emerging from his beloved monastery, and following the Friars Minor to distant shores, where already some of their number had snatched the blood-stained palm. Not this, however, but the martyrdom of love, was to be his. Falling sick and reduced to impotence before his zeal could effect anything on the African soil, obedience recalled him to Spain, but instead of that, he was cast by a tempest on the Italian coast.

It happened that Saint Francis was just then convoking his entire family, for the third time, in general chapter. Anthony, unknown, lost in this vast assembly, beheld at its close each of the friars in turn receive his appointed destination, whereas to him not a thought was given. What a sight! The scion of the illustrious family de Bouillon and of the kings of the Asturias completely overlooked in the throng of holy Poverty’s sons! At the moment of departure, the Father Minister of the Bologna province, remarking the isolated condition of the young religious whom no one had received in charge, admitted him, out of charity, into his company. Accordingly, having reached the hermitage of Monte Paolo, Anthony was deputed to help in the kitchen and in sweeping the house, being supposed quite unfitted for anything else. Meanwhile, the Augustinian Canons, on the contrary, were bitterly lamenting the loss of one whose remarkable learning and sanctity, far more even than his nobility, had, up to this, been the glory of their Order.

The hour at last came, chosen by Providence, to manifest Anthony to the world; and immediately, as was said of Christ himself, the whole world went after him. Around the pulpits where this humble friar preached, there were wrought endless prodigies in the order of nature and of grace. At Rome he earned the surname of Ark of the Covenant; in France, that of Hammer of heretics. It would be impossible for us here to follow him throughout his luminous course; suffice it to say that France, as well as Italy, owes much to his zealous ministry.

St. Francis had yearned to be himself the bearer of the Gospel of peace through all the fair realm of France, then sorely ravaged by heresy; but in his stead, he sent thither Anthony, his well beloved son, and, as it were, his living portrait. What St. Dominic had been in the first crusade against the Albigenses, Anthony was in the second. At Toulouse was wrought that wondrous miracle of the famished mule turning aside from the proffered grain in order to prostrate in homage before the sacred Host. From the province of Berry, his burning word was heard thundering in various distant provinces; while Heaven lavished delicious favors on his soul, ever childlike amidst the marvelous victories achieved by him, and the intoxicating applause of an admiring crowd. Under the very eyes of his host, at a lonely house in Limousin, the Infant Jesus came to him radiant in beauty; and throwing himself into his arms, covered him with sweetest caresses, pressing the humble Friar to lavish the like on Him. One feast of the Assumption, Anthony was sad, because of a phrase then to be found in the Office seeming to throw a shade of discredit on the fact of Mary’s body being assumed into heaven together with her soul. Presently, the Mother of God herself came to console her devoted servant, in his lowly cell, assuring him of the truth of the doctrine of her glorious Assumption; and so left him, ravished with the sweet charms of her countenance and the melodious sound of her voice. Suddenly, as he was preaching at Montpellier, in a church of that city thronged with people, Anthony remembered that he had been appointed to chant the Alleluia at the conventual Mass in his own convent, and he had quite forgotten to get his place supplied. Deeply pained at this involuntary omission, he bent his head upon his breast: whilst standing thus motionless and silent in the pulpit, as though asleep, his brethren saw him enter their choir, sing his verse, and depart; at once his audience beheld him recover his animation, and continue his sermon with the same eloquence as before. In this same town of Montpellier, another well known incident occurred. When engaged in teaching a course of theology to his brethren, his commentary on the Psalms disappeared; but the thief was presently constrained, even by the fiend himself, to bring back the volume, the loss whereof had caused our saint so much regret. Such is commonly thought to be the origin of the popular devotion, whereby a special power of recovering lost things is ascribed to Saint Anthony. However this may be, it is certain that, from the very outset, this devotion rests on the testimony of startling miracles of this kind; and in our own day, constantly repeated favors of a similar nature still confirm the same.

The following is the abridgement of this beautiful life, as given in the liturgy.

Anthony was born at Lisbon, Portugal, of noble parents, who brought him up in the love of God. While he was still a youth, he joined the institute of the Canons Regular. But when the bodies of the five holy martyred Friars Minor, who had just suffered in Morocco for Christ’s sake, were brought to Coimbra. the desire to be himself a martyr enkindled his soul. and he therefore passed over to the Franciscan Order. Presently, still urged by the same yearning, he had wellnigh reached the land of the Saracens, when, falling sick on the road, he was enforced to turn back; but the ship, bound for Spain, was drifted towards Sicily.

From Sicily he came to Assisi, to attend the General Chapter of his Order. and thence withdrew himself to the Hermitage of Monte Paolo near Bologna, where he gave himself up for a long while to contemplation of the things of God, to fastings and to watchings. Being afterwards ordained priest and sent to preach the Gospel, his wisdom and eloquence drew on him such marked admiration of men, that the Sovereign Pontiff once, on hearing him preach, called him “The Ark of the Covenant.” Chiefly against heresies did he put forth the whole force of his vigor, whence he gained the name of “Perpetual hammer of heretics.”

He was the first of his Order who, on account of his excellent gift of teaching, publicly lectured at Bologna on the interpretation of Holy Scripture, and directed the studies of his brethren. Then, having traveled through many provinces, he came, one year before his death, to Padua, where he left some remarkable monuments of the sanctity of his life. At length, having undergone much toil for the glory of God, full of merits and conspicuous for miracles, he fell asleep in the Lord upon the Ides of June in the year of salvation one thousand two hundred and thirty-one. The Sovereign Pontiff, Gregory the Ninth, enrolled his name among those of Holy Confessors.

Want of space obliges us to be very meager in the number we give of liturgical pieces; but we cannot omit here the Miraculous Responsory, as it is called, the composition whereof is attributed to Saint Bonaventure. It continues still to justify its name, in favor of those who recite it in the hour of need. In the Franciscan Breviary it is the eighth Responsory of the Office of Saint Anthony of Padua. At a very early date, this, together with the Nine Tuesdays in our Saint’s honor, became a very popular devotion and was fraught with immense fruits of grace.

Responsory
(called the “miraculous.”)

Se quæris miracula,
Mors, error, calamitas,
Dæmon, lepra fugiunt,
Ægri surgunt sani.
* Cedunt mare, vincula;
Membra, resque perditas
Petunt et accipiunt
Juvenes et cani.

If ye seek miracles,—lo! death, error, calamities, the demon and the leprosy, flee all away; the sick also arise healed. * Sea and chains give way; young and old alike, ask and receive again the use of members, as well as things lost.


℣. Pereunt pericula,
Cessat et necessitas:
Narrent hi qui sentiunt,
Dicant Paduani.

℣. Dangers vanish; necessity ceased: let those who have experienced such things relate these facts; let the Paduans repeat:

* Cedunt mare. Gloria Patri.* Cedunt mare.
* Sea, &c. Gloria, &c. * Sea, &c.

℣. Ora pro nobis, heate Antoni,
℣. Pray for us, O blessed Anthony,

℟. Ut digni efficiamur promissionibus Christi.
℟. That we may be made worthy of the promises of Christ.

Oremus.
Let us pray.

Ecclesiam tuam, Deus, beati Antonii confessoris tui commemoratio votiva lætificet: ut spiritualibus semper muniatur auxiliis, et gaudiis perfrui mereatur æternis. Per Christum Dominum nostrum. Amen.
May the votive solemnity of blessed Anthony, thy Confessor, give joy to thy Church, O God; that it may be ever defended by spiritual assistance, and deserve to possess eternal joys. Through Christ our Lord. Amen.

O glorious Anthony, the simplicity of thine innocent soul made thee a docile instrument in the hand of the Spirit of Love. The Seraphic Doctor, Saint Bonaventure, hymning thy praises, takes for his first theme thy childlike spirit, and for his second thy wisdom which flowed therefrom. Wise indeed wast thou, 0 Anthony, for, from thy tenderest years, thou wast in earnest pursuit of divine Wisdom; and wishing to have her alone for thy portion, thou didst hasten to shelter thy love in some cloister, to hide thee in the secret of God’s face, the better to enjoy her chaste delights. Silence and obscurity in her sweet company was thine heart’s one ambition; and even here below her hands were pleased to adorn thee with incomparable splendor. She walked before thee; and blithely didst thou follow, for her own sake alone, without suspecting how all other good things were to become thine in her company. Happy a childlike spirit such as thine, to which are ever reserved the more lavish favors of eternal Wisdom! “But,” exclaims thy sainted panegyrist Bonaventure, “who is really a child nowadays? Humble littleness is no more; therefore love is no more. Naught is to be seen now but valleys bulging into hills, and hills swelling into mountains. What saith Holy Writ? When they were lifted up, thou hast cast them down. To such towering vaunters, God saith again: Behold I have made thee a small child; but exceedingly contemptible among the nations such infancy is. Wherefore will ye keep to this childishness, O men, making your days an endless series of inconstancy, boisterous and vain effort at garnering wretched chaff? Other is that infancy which is declared to be the greatest in the land of true greatness. Such was thine, O Anthony! and thereby wast thou wholly yielded up to Wisdom’s sacred influence.”

In return for thy loving submission to God our Father in heaven, the populace obeyed thee, and fiercest tyrants trembled at thy voice. Heresy alone dared once to disobey thee, dared to refuse to hearken to thy word: thereupon, the very fishes of the sea took up thy defense; for they came swimming in shoals, before the eyes of the whole city, to listen to thy preaching which heretics had scorned. Alas! error, having long ago recovered from the vigorous blows dealt by thee, is yet more emboldened in these days, claiming even sole right to speak. The offspring of Manes, whom, under the name of Albigenses, thou didst so successfully combat, would now, under the new appellation of Freemasonry, have all France at its beck; thy native Portugal beholds the same monster stalking in broad daylight almost up to the very Altar; and the whole world is being intoxicated by its poison. O thou who dost daily fly to the aid of thy devoted clients in their private necessities, thou whose power is the same in heaven as heretofore upon earth, succor the Church, aid God’s people, have pity upon society, now more universally and deeply menaced than ever. O thou Ark of the Covenant, bring back our generation, so terribly devoid of love and faith, to the serious study of sacred letters, wherein is so energizing a power. O thou Hammer of heretics, strike once more such blows as will make hell tremble and the heavenly powers thrill with joy.

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St. Anthony of Padua

Taken from the 1907 Catholic Encyclopedia

Franciscan Thaumaturgist, born at Lisbon, 1195; died at Vercelli [actually Arcella --Ed.], 13 June, 1231. He received in baptism the name of Ferdinand.

Later writers of the fifteenth century asserted that his father was Martin Bouillon, descendant of the renowned Godfrey de Bouillon, commander of the First Crusade, and his mother, Theresa Tavejra, descendant of Froila I, fourth king of Asturia. Unfortunately, however, his genealogy is uncertain; all that we know of his parents is that they were noble, powerful, and God-fearing people, and at the time of Ferdinand's birth were both still young, and living near the Cathedral of Lisbon.

Having been educated in the Cathedral school, Ferdinand, at the age of fifteen, joined the Canons Regular of St. Augustine, in the convent of St. Vincent, just outside the city walls (1210). Two years later to avoid being distracted by relatives and friends, who frequently came to visit him, he betook himself with permission of his superior to the Convent of Santa Croce in Cóimbra (1212), where he remained for eight years, occupying his time mainly with study and prayer. Gifted with an excellent understanding and a prodigious memory, he soon gathered from the Sacred Scriptures and the writings of the Holy Fathers a treasure of theological knowledge.

In the year 1220, having seen conveyed into the Church of Santa Croce the bodies of the first Franciscan martyrs, who had suffered death at Morocco, 16 January of the same year, he too was inflamed with the desire of martyrdom, and resolved to become a Friar Minor, that he might preach the Faith to the Saracens and suffer for Christ's sake. Having confided his intention to some of the brethren of the convent of Olivares (near Cóimbra), who came to beg alms at the Abbey of the Canons Regular, he received from their hands the Franciscan habit in the same Convent of Santa Croce. Thus Ferdinand left the Canons Regular of St. Augustine to join the Order of Friars Minor, taking at the same time the new name of Anthony, a name which later on the Convent of Olivares also adopted.

A short time after his entry into the order, Anthony started for Morocco, but, stricken down by a severe illness, which affected him the entire winter, he was compelled to sail for Portugal the following spring, 1221. His ship, however, was overtaken by a violent storm and driven upon the coast of Sicily, where Anthony then remained for some time, till he had regained his health. Having heard meanwhile from the brethren of Messina that a general chapter was to be held at Assisi, 30 May, he journeyed thither, arriving in time to take part in it. The chapter over, Anthony remained entirely unnoticed.

"He said not a word of his studies", writes his earliest biographer, "nor of the services he had performed; his only desire was to follow Jesus Christ and Him crucified". Accordingly, he applied to Father Graziano, Provincial of Cóimbra, for a place where he could live in solitude and penance, and enter more fully into the spirit and discipline of Franciscan life. Father Graziano, being just at that time in need of a priest for the hermitage of Montepaolo (near Forli), sent him thither, that he might celebrate Mass for the lay-brethren.

While Anthony lived retired at Montepaolo it happened, one day, that a number of Franciscan and Dominican friars were sent together to Forli for ordination. Anthony was also present, but simply as companion of the Provincial. When the time for ordination had arrived, it was found that no one had been appointed to preach. The superior turned first to the Dominicans, and asked that one of their number should address a few words to the assembled brethren; but everyone declined, saying he was not prepared. In their emergency they then chose Anthony, whom they thought only able to read the Missal and Breviary, and commanded him to speak whatever the spirit of God might put into his mouth. Anthony, compelled by obedience, spoke at first slowly and timidly, but soon enkindled with fervour, he began to explain the most hidden sense of Holy Scripture with such profound erudition and sublime doctrine that all were struck with astonishment. With that moment began Anthony's public career.

St. Francis, informed of his learning, directed him by the following letter to teach theology to the brethren:

To Brother Anthony, my bishop (i.e. teacher of sacred sciences), Brother Francis sends his greetings. It is my pleasure that thou teach theology to the brethren, provided, however, that as the Rule prescribes, the spirit of prayer and devotion may not be extinguished. Farewell. (1224)

Before undertaking the instruction, Anthony went for some time to Vercelli, to confer with the famous Abbot, Thomas Gallo; thence he taught successively in Bologna and Montpellier in 1224, and later at Toulouse. Nothing whatever is left of his instruction; the primitive documents, as well as the legendary ones, maintain complete silence on this point. Nevertheless, by studying his works, we can form for ourselves a sufficient idea of the character of his doctrine; a doctrine, namely, which, leaving aside all arid speculation, prefers an entirely seraphic character, corresponding to the spirit and ideal of St. Francis.

It was as an orator, however, rather than as professor, that Anthony reaped his richest harvest. He possessed in an eminent degree all the good qualities that characterize an eloquent preacher: a loud and clear voice, a winning countenance, wonderful memory, and profound learning, to which were added from on high the spirit of prophecy and an extraordinary gift of miracles. With the zeal of an apostle he undertook to reform the morality of his time by combating in an especial manner the vices of luxury, avarice, and tyranny. The fruit of his sermons was, therefore, as admirable as his eloquence itself. No less fervent was he in the extinction of heresy, notably that of the Cathares and the Patarines, which infested the centre and north of Italy, and probably also that of the Albigenses in the south of France, though we have no authorized documents to that effect. Among the many miracles St. Anthony wrought in the conversion of heretics, the three most noted recorded by his biographers are the following:

• The first is that of a horse, which, kept fasting for three days, refused the oats placed before him, till he had knelt down and adored the Blessed Sacrament, which St. Anthony held in his hands. Legendary narratives of the fourteenth century say this miracle took place at Toulouse, at Wadding, at Bruges; the real place, however, was Rimini.
  

• The second most important miracle is that of the poisoned food offered him by some Italian heretics, which he rendered innoxious by the sign of the cross.
  

• The third miracle worthy of mention is that of the famous sermon to the fishes on the bank of the river Brenta in the neighbourhood of Padua; not at Padua, as is generally supposed.
  

The zeal with which St. Anthony fought against heresy, and the great and numerous conversions he made rendered him worthy of the glorious title of Malleus hereticorum (Hammer of the Heretics). Though his preaching was always seasoned with the salt of discretion, nevertheless he spoke openly to all, to the rich as to the poor, to the people as well as those in authority. In a synod at Bourges in the presence of many prelates, he reproved the Archbishop, Simon de Sully, so severely, that he induced him to sincere amendment.

After having been Guardian at Le-Puy (1224), we find Anthony in the year 1226, Custos Provincial in the province of Limousin. The most authentic miracles of that period are the following:

• Preaching one night on Holy Thursday in the Church of St. Pierre du Queriox at Limoges, he remembered he had to sing a Lesson of the Divine Office. Interrupting suddenly his discourse, he appeared at the same moment among the friars in choir to sing his Lesson, after which he continued his sermon.
  

• Another day preaching in the square des creux des Arenes at Limoges, he miraculously preserved his audience from the rain.
  

• At St. Junien during the sermon, he predicted that by an artifice of the devil the pulpit would break down, but that all should remain safe and sound. And so it occurred; for while he was preaching, the pulpit was overthrown, but no one hurt; not even the saint himself.
  

• In a monastery of Benedictines, where he had fallen ill, he delivered by means of his tunic one of the monks from great temptations.
  

• Likewise, by breathing on the face of a novice (whom he had himself received into the order), he confirmed him in his vocation.
  

• At Brive, where he had founded a convent, he preserved from the rain the maid-servant of a benefactress who was bringing some vegetables to the brethren for their meagre repast.
  

This is all that is historically certain of the sojourn of St. Anthony in Limousin.

Regarding the celebrated apparition of the Infant Jesus to our saint, French writers maintain it took place in the province of Limousin at the Castle of Chateauneuf-la-Forêt, between Limoges and Eymoutiers, whereas the Italian hagiographers fix the place at Camposanpiero, near Padua. The existing documents, however, do not decide the question. We have more certainty regarding the apparition of St. Francis to St. Anthony at the Provincial Chapter of Arles, whilst the latter was preaching about the mysteries of the Cross.

After the death of St. Francis, 3 October, 1226, Anthony returned to Italy. His way led him through La Provence on which occasion he wrought the following miracle: Fatigued by the journey, he and his companion entered the house of a poor woman, who placed bread and wine before them. She had forgotten, however, to shut off the tap of the wine-barrel, and to add to this misfortune, the Saint's companion broke his glass. Anthony began to pray, and suddenly the glass was made whole, and the barrel filled anew with wine.

Shortly after his return to Italy, Anthony was elected Minister Provincial of Emilia. But in order to devote more time to preaching, he resigned this office at the General Chapter of Assisi, 30 May, 1230, and retired to the Convent of Padua, which he had himself founded. The last Lent he preached was that of 1231; the crowd of people which came from all parts to hear him, frequently numbered 30,000 and more. His last sermons were principally directed against hatred and enmity, and his efforts were crowned with wonderful success. Permanent reconciliations were effected, peace and concord re-established, liberty given to debtors and other prisoners, restitutions made, and enormous scandals repaired; in fact, the priests of Padua were no longer sufficient for the number of penitents, and many of these declared they had been warned by celestial visions, and sent to St. Anthony, to be guided by his counsel. Others after his death said that he appeared to them in their slumbers, admonishing them to go to confession.

At Padua also took place the famous miracle of the amputated foot, which Franciscan writers attribute to St. Anthony. A young man, Leonardo by name, in a fit of anger kicked his own mother. Repentant, he confessed his fault to St. Anthony who said to him: "The foot of him who kicks his mother deserves to be cut off." Leonardo ran home and cut off his foot. Learning of this, St. Anthony took the amputated member of the unfortunate youth and miraculously rejoined it.

Through the exertions of St. Anthony, the Municipality of Padua, 15 March, 1231, passed a law in favour of debtors who could not pay their debts. A copy of this law is still preserved in the museum of Padua. From this, as well as the following occurrence, the civil and religious importance of the Saint's influence in the thirteenth century is easily understood. In 1230, while war raged in Lombardy, St. Anthony betook himself to Verona to solicit from the ferocious Ezzelino the liberty of the Guelph prisoners. An apocryphal legend relates that the tyrant humbled himself before the Saint and granted his request. This is not the case, but what does it matter, even if he failed in his attempt; he nevertheless jeopardized his own life for the sake of those oppressed by tyranny, and thereby showed his love and sympathy for the people. Invited to preach at the funeral of a usurer, he took for his text the words of the Gospel: "Where thy treasure is, there also is thy heart." In the course of the sermon he said: "That rich man is dead and buried in hell; but go to his treasures and there you will find his heart." The relatives and friends of the deceased, led by curiosity, followed this injunction, and found the heart, still warm, among the coins. Thus the triumph of St. Anthony's missionary career manifests itself not only in his holiness and his numerous miracles, but also in the popularity and subject matter of his sermons, since he had to fight against the three most obstinate vices of luxury, avarice and tyranny.

At the end of Lent, 1231, Anthony retired to Camposanpiero, in the neighbourhood of Padua, where, after a short time he was taken with a severe illness. Transferred to Vercelli, and strengthened by the apparition of Our Lord, he died at the age of thirty-six years, on 13 June, 1231. He had lived fifteen years with his parents, ten years as a Canon Regular of St. Augustine, and eleven years in the Order of Friars Minor.

Immediately after his death he appeared at Vercelli to the Abbot, Thomas Gallo, and his death was also announced to the citizens of Padua by a troop of children, crying: "The holy Father is dead; St. Anthony is dead!" Gregory IX, firmly persuaded of his sanctity by the numerous miracles he had wrought, inscribed him within a year of his death (Pentecost, 30 May, 1232), in the calendar of saints of the Cathedral of Spoleto. In the Bull of canonization he declared he had personally known the saint, and we know that the same pontiff, having heard one of his sermons at Rome, and astonished at his profound knowledge of the Holy Scripture called him: "Ark of the Covenant". That this title is well-founded is also shown by his several works: "Expositio in Psalmos", written at Montpellier, 1224; the "Sermones de tempore", and the "Sermones de Sanctis", written at Padua, 1229-30.

The name of Anthony became celebrated throughout the world, and with it the name of Padua. The inhabitants of that city erected to his memory a magnificent temple, whither his precious relics were transferred in 1263, in presence of St. Bonaventure, Minister General at the time. When the vault in which for thirty years his sacred body had reposed was opened, the flesh was found reduced to dust but the tongue uninjured, fresh, and of a lively red colour. St. Bonaventure, beholding this wonder, took the tongue affectionately in his hands and kissed it, exclaiming: "O Blessed Tongue that always praised the Lord, and made others bless Him, now it is evident what great merit thou hast before God."

The fame of St. Anthony's miracles has never diminished, and even at the present day he is acknowledged as the greatest thaumaturgist of the times. He is especially invoked for the recovery of things lost, as is also expressed in the celebrated responsory of Friar Julian of Spires:

Si quaeris miracula . . .

. . . resque perditas.

Indeed his very popularity has to a certain extent obscured his personality. If we may believe the conclusions of recent critics, some of the Saint's biographers, in order to meet the ever-increasing demand for the marvellous displayed by his devout clients, and comparatively oblivious of the historical features of his life, have devoted themselves to the task of handing down to posterity the posthumous miracles wrought by his intercession. We need not be surprised, therefore, to find accounts of his miracles that may seem to the modern mind trivial or incredible occupying so large a space in the earlier biographies of St. Anthony. It may be true that some of the miracles attributed to St. Anthony are legendary, but others come to us on such high authority that it is impossible either to eliminate them or explain them away a priori without doing violence to the facts of history.