Saint of the Day – 26 May – S Philip Neri Cong. Orat. Priest and Founder, Mystic, Missionary of Charity, also known as: Amabile Santo, the Second Apostle of Rome, Philip Romolo Neri – (22 July 1515 at Florence, Italy – 27 May 1595 at the church of San Maria in Vallicella, Italy of natural causes) Canonised: 12 March 1622 by Pope Gregory XV. Patron of Gravina, Italy, Rome, Italy, laughter, humour, joy, archdiocese of Manfredonia-Vieste-San Giovanni Rotondo, Italy, United States Army Special Forces. When summoned to hear confessions or to see someone who had called, Neri came down instantly with the words “We must leave Christ for Christ”. Philip was a mystic of the highest order, a man of ecstasies and visions, whose greatest happiness was to be alone with God. Yet at the call of charity he gave up the delight of prayer and, instead, sought God by helping his neighbour. His whole life is that of the contemplative in action.
He was the son of Francesco di Neri, a lawyer and his wife Lucrezia da Mosciano, whose family were nobility in the service of the Italian state. He was carefully brought up and received his early teaching from the friars at San Marco, the famous Dominican monastery in Florence. He was accustomed in later life to ascribe most of his progress to the teaching of two of them, Zenobio de’ Medici and Servanzio Mini. At the age of 18, Philip was sent to his uncle, Romolo, a wealthy merchant at San Germano, a Neapolitan town near the base of Monte Cassino, to assist him in his business and with the hope that he might inherit his uncle’s fortune. He gained Romolo’s confidence and affection but soon after coming to San Germano Philip had a religious conversion: he no longer cared for things of the world and chose to relocate to Rome in 1533.
After arriving in Rome, Neri became a tutor in the house of a Florentine aristocrat named Galeotto Caccia. After two years he began to pursue his own studies (for a period of three years) under the guidance of the Augustinians. Following this, he began those labours amongst the sick and poor which, in later life, gained him the title of “Apostle of Rome”. He also ministered to the prostitutes of the city. In 1538 he entered into the home mission work for which he became famous; traveling throughout the city, seeking opportunities of entering into conversation with people and of leading them to consider the topics he set before them. For seventeen years Philip lived as a layman in Rome, probably without thinking of becoming a priest. Around 1544, he made the acquaintance of Ignatius of Loyola. Many of Neri’s disciples found their vocations in the infant Society of Jesus.
In 1548, together with his confessor, Persiano Rossa, Neri founded the Confraternity of the Most Holy Trinity of Pilgrims and Convalescents whose primary object was to minister to the needs of the thousands of poor pilgrims who flocked to Rome, especially in jubilee years and also to relieve the patients discharged from hospitals but who were still too weak for labour. Members met for prayer at the church of San Salvatore in Campo where the devotion of the Forty Hours of Exposition of the Blessed Sacrament was first introduced into Rome
In 1551 Neri received all the minor orders and was ordained deacon and finally priest (on 23 May). He thought of going to India as a missionary but was dissuaded by his friends who saw that there was abundant work to be done in Rome. Accordingly, he settled down, with some companions, at the Hospital of San Girolamo della Carità, and while there tentatively began, in 1556, the institute with which his name is more especially connected, that of the Oratory. The scheme at first was no more than a series of evening meetings in a hall (the Oratory), at which there were prayers, hymns, and readings from Scripture, the church fathers and the Martyrology, followed by a lecture, or by discussion of some religious question proposed for consideration. The musical selections (settings of scenes from sacred history) were called oratorios. Giovanni Palestrina was one of Philip’s followers and composed music for the services. The scheme was developed and the members of the society undertook various kinds of mission work throughout Rome, notably the preaching of sermons in different churches every evening, a completely new idea at that time. He also spent much of his time hearing confessions, and effected many conversions in this way. Neri sometimes led “excursions” to other churches, often with music and a picnic on the way.
In 1564 the Florentines requested that Neri leave San Girolamo to oversee their newly built church in Rome, San Giovanni dei Fiorentini. He was at first reluctant but by consent of Pope Pius IV he accepted, while remaining in charge of San Girolamo, where the exercises of the Oratory were kept up. At this time the new society included among its members Caesar Baronius, the ecclesiastical historian, Francesco Maria Tarugi, afterwards Archbishop of Avignon and Ottavio Paravicini, all three of whom were subsequently cardinals, and also Gallonius (Antonio Gallonio), author of a well-known work on the Sufferings of the Martyrs, Ancina, Bordoni, and other men of ability and distinction. In 1574, the Florentines built a large oratory or mission-room for the society, next to San Giovanni, in order to save them the fatigue of the daily journey to and from San Girolamo and to provide a more convenient place of assembly and the headquarters were transferred there. Below -
San Giovanni dei Fiorentini Rome – the home of the First Oratory
As the community grew and its mission work extended, the need for a church entirely its own made itself felt and the offer of the small parish church of Santa Maria in Vallicella, conveniently situated in the middle of Rome, was made and accepted. The building, however, not large enough for their purpose, was pulled down and a splendid church erected on the site. It was immediately after taking possession of their new quarters that Neri formally organized, under permission of a papal bull dated 15 July 1575, a community of secular priests, called the Congregation of the Oratory. The new church was consecrated early in 1577 and the clergy of the new society at once resigned the charge of San Giovanni dei Fiorentini; Neri himself did not leave San Girolamo until 1583 and then only by virtue of an injunction of the pope that he, as the superior, should reside at the chief house of his congregation. He was at first elected for a term of three years (as is usual in modern societies) but in 1587 was nominated superior for life. He was, however, entirely free from personal ambition and had no desire to be superior general over a number of dependent houses, so he desired that all congregations formed on his model outside Rome should be autonomous, governing themselves and without endeavouring for Neri to retain control over any new colonies they might themselves send out—a regulation afterwards formally confirmed by a brief of Gregory XV in 1622. Below -
Santa Maria in Vallicella after being rebuilt for the Oratory
Philip Neri embodied a number of contradictions, combining popular venerations with intensely individual piety. He became embedded in the church hierarchy while seeking to reform a corrupt Rome and an uninterested clergy. He possessed a playful humour, combined with a shrewd wit. He considered a cheerful temper to be more Christian than a melancholy one and carried this spirit into his whole life: “A joyful heart is more easily made perfect than a downcast one.” This was the secret of Neri’s popularity and of his place in the folklore of the Roman poor. Many miracles were attributed to him. When his body was autopsied it was found that two of his ribs had been broken, an event attributed to the expansion of his heart while fervently praying in the catacombs about the year 1545. ] Benedict XIV, who reorganised the rules for canonisation, decided that Philip’s enlarged heart was caused by an aneurism. Ponnelle and Bordet, in their 1932 biography St. Philip Neri and the Roman Society of His Times (1515-1595), conclude that it was partly natural and partly supernatural. What is certain is that Philip himself and his penitents associated it with divine love.
“Practical commonplaceness,” says Frederick William Faber in his panegyric of Neri, “was the special mark which distinguishes his form of ascetic piety from the types accredited before his day. He looked like other men … he was emphatically a modern gentleman, of scrupulous courtesy, sportive gaiety, acquainted with what was going on in the world, taking a real interest in it, giving and getting information, very neatly dressed, with a shrewd common sense always alive about him, in a modern room with modern furniture, plain, it is true but with no marks of poverty about it—In a word, with all the ease, the gracefulness, the polish of a modern gentleman of good birth, considerable accomplishments, and a very various information.”
Accordingly, Neri was ready to meet the needs of his day to an extent and in a manner which even the versatile Jesuits, who much desired to enlist him in their company, did not rival; and, though an Italian priest and head of a new religious order, his genius was entirely unmonastic and unmedieval, frequent and popular preaching, unconventional prayer and unsystematized, albeit fervent, private devotion.
Neri prayed, “Let me get through today, and I shall not fear tomorrow.”
When summoned to hear confessions or to see someone who had called, Neri came down instantly with the words “We must leave Christ for Christ”. Philip was a mystic of the highest order, a man of ecstasies and visions, whose greatest happiness was to be alone with God. Yet at the call of charity he gave up the delight of prayer and, instead, sought God by helping his neighbour. His whole life is that of the contemplative in action.
Neri died around the end of the day on 25 May 1595, the Feast of Corpus Christi that year, after having spent the day hearing confessions and receiving visitors. ] About midnight he began hemorrhaging and Baronius read the commendatory prayers over him. Baronius asked that he would bless his spiritual sons before dying and though he could no longer speak, he blessed them with the sign of the cross and died.
Neri was beatified by Paul V in 1615, and canonized by Pope Gregory XV in 1622. His memorial is celebrated on 26 May. His body is in the Chiesa Nuova (“New Church”) in Rome.
Neri is one of the influential figures of the Counter-Reformation, mainly for converting to personal holiness many of the influential people within the Church itself.
Metaphysical commitment is unavoidable. Every person assumes some metaphysical stance or other, tacitly or expressly, whether or not he is conscious of assuming it. That is to say: he takes something or other to be ultimate or absolute or foundational or finally authoritative. For some this is God, but for others it is “humanity, the nation, the individual, historical development, or even life as life for its own sake, in its complete emptiness and mere dynamic.”
Secularization is the process whereby God is replaced by some such mundane ersatz. But the replacement of God by the individual, say, or by the revolution, does not alter the fact that something is being taken as absolute, as an ultimate focus and locus of meaning. The only question is whether this is something transcendent or something immanent (worldly).
Someone who attempts to reject every absolute soon finds himself affirming one willy-nilly. To say, “I accept nothing whatsoever as absolute!” is to accept as absolute the rejection all absolutes. After all, a relativized rejection of all absolutes would be one that countenances circumstances in which absolutes would be affirmed. To claim that all is a matter of perception or perspective, that there are no absolute truths or absolute moral standards, is to posit some principle of perspectivism or relativism as an absolute principle. A relativized or perspectivized perspectivism undercuts itself.
Bill Vallicella. Not a presuppositionalist from what I can tell, but apparently a devotee of this insight of Van Til’s.