Zaccaria’s line “let us run like madmen not only to God, but also to our neighbor”

Zaccaria’s line “let us run like madmen not only to God, but also to our neighbor” is deeply Pauline in both its image (running) and its logic (love of God becomes concrete service). You can show the roots in St. Paul with a few very specific connections:

1) “Run!” = Paul’s race toward Christ

Paul repeatedly describes Christian life as a race with a clear goal:

• 1 Cor 9:24 — “Run so as to win.”

• Phil 3:13–14 — “Forgetting what lies behind… I press on toward the goal for the prize.”

• 2 Tim 4:7 — “I have fought the good fight, I have finished the race.”

Zaccaria’s “biegnijmy” echoes this Pauline spirituality of not drifting, but moving decisively toward the “prize,” which is communion with Christ.

2. “Like madmen” = Paul’s holy urgency and zeal

Zaccaria isn’t praising disorder; he’s naming the burning energy of grace. That “holy madness” is very close to Paul:

• Rom 12:11 — “Do not grow slack in zeal, be fervent in spirit, serve the Lord.”

• 2 Cor 5:14 — “The love of Christ impels us.”

• 1 Cor 9:16 — “Woe to me if I do not preach the Gospel!”

For Paul, love is not passive; it pushes, drives, compels. That’s exactly the tone of Zaccaria: stop hesitating—run.

3. “Not only to God, but also to the neighbor” = Paul’s “faith working through love”

Paul refuses a spirituality that stays only “vertical.” The proof of faith is concrete charity:

• Gal 5:6 — “The only thing that counts is faith working through love.”

• Gal 5:13–14 — “Serve one another through love… ‘You shall love your neighbor as yourself.’”

• Rom 13:10 — “Love is the fulfillment of the law.”

So Zaccaria’s “to God and to neighbor” is straight Pauline logic: devotion is authentic when it becomes service.

4) The key line in Zaccaria: God doesn’t need our goods—people do

Zaccaria says the neighbor “receives what we cannot give to God, because God does not need our goods.” Paul expresses the same spiritual principle when he describes material help to people as something that becomes an offering to God:

• Phil 4:18 (about a gift given to support ministry) — “A fragrant offering, a sacrifice acceptable and pleasing to God.”

• 2 Cor 9:12 (about serving the needy) — “This service not only supplies the needs of the saints but also overflows in many thanksgivings to God.”

That’s the spiritual bridge Zaccaria is using:
what you do for the neighbor becomes worship—a “sacrifice pleasing to God.”

One-sentence spiritual synthesis

Paul gives the image (run to win, with zeal) and the measure (love made concrete); Zaccaria gathers both into one urgent command:

Run to God by running to the neighbor—because that’s where your love becomes real, and therefore truly offered to God.

The Meaning and Origin of Collatio According to St. Anthony Mary Zaccaria

 

 The Meaning and Origin of Collatio The word collatio is a Latin term that originally referred to the confrontation, verification, or comparison of handwritten literary texts to ensure their accuracy against an original. This practical technique was later applied to the spiritual life, where monks would gather to compare their way of living with an authoritative guide, such as the Gospel or the teachings of the Church Fathers. The term became well-known through the works of John Cassian, a 5th-century master of spiritual life whose Collationes (Conferences) deeply influenced Saint Anthony Mary Zaccaria. 

St. Anthony Mary Zaccaria’s exhortation—can be read as a distinctly Pauline formulation

St. Anthony Mary Zaccaria’s exhortation—“biegnijmy jak szaleńcy nie tylko do Boga, ale i do bliźniego” (“let us run like madmen not only to God, but also to our neighbor”)—can be read as a distinctly Pauline formulation, both in its governing metaphor (the athletic imagery of running) and in its underlying theological logic (the inseparability of communion with God and concrete charity). The statement functions less as an invitation to emotional excess than as a rhetorical intensification of what Paul repeatedly frames as the normative posture of Christian existence: purposeful striving, animated by grace, ordered to Christ, and verified in love.

1. The athletic metaphor and teleological orientation

Paul’s letters employ athletic imagery to articulate Christian life as a goal-directed pursuit. The imperative “run” is not merely descriptive but teleological, emphasizing an end toward which the believer is ordered: “Run so as to win” (1 Cor 9:24). Likewise, Paul describes his own discipleship in terms of forward movement governed by a singular horizon: “forgetting what lies behind… I press on toward the goal for the prize” (Phil 3:13–14). The culmination of this trajectory appears in the retrospective formula: “I have finished the race” (2 Tim 4:7). Zaccaria’s biegnijmy thus coheres with a Pauline spirituality that rejects moral or spiritual drift in favor of decisive movement toward the “prize,” that is, communion with Christ.

2. “Holy urgency” as grace-driven zeal rather than disorder

The phrase “like madmen” should be interpreted as rhetorical hyperbole indicating intensity and immediacy, not irrationality. Paul provides conceptual resources for this interpretation in his account of zeal as a grace-enabled disposition: “Do not grow slack in zeal, be fervent in spirit, serve the Lord” (Rom 12:11). The dynamic source of such fervor is Christological: “the love of Christ impels us” (2 Cor 5:14). Moreover, Paul’s prophetic urgency—“Woe to me if I do not preach the Gospel!” (1 Cor 9:16)—illustrates that authentic Christian zeal is not optional enthusiasm but a constraining force rooted in vocation and charity. Zaccaria’s language parallels this Pauline construal of spiritual intensity as the outworking of grace rather than emotional volatility.

3. The intrinsic link between movement toward God and neighbor-directed service

Zaccaria’s coordination of the Godward and neighborward “run” reflects a Pauline refusal of a purely “vertical” piety detached from lived charity. Paul’s programmatic summary—“the only thing that counts is faith working through love” (Gal 5:6)—identifies love not as an accessory to faith but as its operative form. Accordingly, the ethical consequence is communal service: “Serve one another through love” (Gal 5:13), grounded in the commandment “You shall love your neighbor as yourself” (Gal 5:14). Paul further insists that love constitutes the fulfillment of the law (Rom 13:10). Within this framework, Zaccaria’s claim is structurally Pauline: movement toward God is authenticated by concrete love toward the neighbor.

4. Material charity as cultic offering

Zaccaria’s additional clarification—namely, that the neighbor “receives what we cannot give to God, because God does not need our goods”—also resonates with Paul’s depiction of material assistance as a genuinely theological act. In Phil 4:18 Paul interprets a financial gift in explicitly cultic terms: “a fragrant offering, a sacrifice acceptable and pleasing to God.” Similarly, in 2 Cor 9:12 charitable service is said to supply concrete needs while generating thanksgiving to God. Paul therefore supplies the conceptual bridge that Zaccaria employs: acts done for the neighbor are not merely ethical deeds but become, in their ecclesial and Christological orientation, a form of worship.

Concluding synthesis

In sum, Paul provides (i) the governing metaphor of the Christian life as a purposeful race (1 Cor 9:24; Phil 3:13–14), (ii) the inner of grace-driven zeal (Rom 12:11; 2 Cor 5:14), and (iii) the criterion by which Godward striving is verified—namely, love enacted in service (Gal 5:6; Gal 5:13–14). Zaccaria’s exhortation can thus be understood as a concentrated Pauline application: one runs toward God precisely by running toward the neighbor, because charity renders faith operative and becomes, in Paul’s terms, an offering “pleasing to God” (Phil 4:18).

St. Anthony Mary Zaccaria’s words—“Let us run like madmen not only to God, but also to our neighbor”

St. Anthony Mary Zaccaria’s words—“Let us run like madmen not only to God, but also to our neighbor”—are a call to holy urgency. He is speaking to people who hesitate, delay, and fall into neglect. So he says, in effect: enough waiting—start moving.

But notice the direction of the run: to God and to the neighbor. Zaccaria explains why: God does not need our goods, but the neighbor does. We cannot “give” God food, money, attention, or practical help—He lacks nothing. Yet we can offer these things to the neighbor for God’s sake, and in that way our love becomes real and concrete. The neighbor becomes the place where our devotion turns into action—where worship becomes mercy.

This fits beautifully with 1 Corinthians 9:24–25. St. Paul compares the Christian life to athletes who run to win. They train, practice self-control, and give everything for a prize that fades. Christians run for an imperishable crown—life with Christ. Zaccaria takes Paul’s image and makes it practical: run to win—yes—but understand that the race is not only inward and spiritual. It is proved and completed in love that reaches another person.

So “run like madmen” does not mean confusion or frenzy. It means zeal, the courage to love without constantly protecting our comfort. It means refusing the illusion that we can love God while ignoring people. In the Gospel’s logic, love of God and love of neighbor are not two separate races—they are one path, because Christ Himself meets us in “the least.”

A simple way to live this is to make your day a double movement: one step toward God (prayer, Scripture, Eucharist, conversion) and one step toward your neighbor (a work of mercy, forgiveness, time given, help offered). This is the Christian “training”: discipline for the sake of love—so that, like Paul says, we run not aimlessly, but to win, and the prize is Christ.

"Quanto a voi, fratelli, non stancatevi di fare il bene."

 "Quanto a voi, fratelli, non stancatevi di fare il bene."

 "

San Paolo, nella sua Lettera ai Tessalonicesi, affronta un problema molto concreto e allo stesso tempo doloroso all’interno della comunità: l’ingiustizia. L’Apostolo osserva persone che vivono «in modo disordinato» — non lavorano, approfittano degli altri e creano confusione.

In un simile contesto, nei cuori delle persone oneste e zelanti nasce una tentazione naturale: il cinismo e lo scoraggiamento. Quando vediamo che altri non rispettano le regole, che i nostri sforzi vengono sfruttati e che i “furbi” sembrano avere una vita più facile, nel cuore si affaccia un pensiero: «Perché dovrei continuare a impegnarmi? Se loro non lo fanno, allora rinuncio anch’io».

È proprio in questo momento che san Paolo pronuncia la sua frase chiave:

«Quanto a voi, fratelli, non stancatevi di fare il bene.»

Il termine greco usato qui (ekkakeō) significa letteralmente: «non cedere al male», «non perdere d’animo», «non indebolirsi interiormente». Paolo ci sta dicendo: non permettete che la mediocrità degli altri distrugga la vostra nobiltà. Il vostro punto di riferimento non è il comportamento del vicino pigro, ma Cristo stesso.

2. L’insegnamento di Sant’Antonio Maria Zaccaria

(sulla base della spiritualità barnabitica e dei materiali presenti su [www.antonizaccaria.eu](http://www.antonizaccaria.eu))

Sant’Antonio Maria Zaccaria (1502–1539), fondatore dei Barnabiti, fu chiamato l’«Apostolo di Paolo». Il suo insegnamento si inserisce perfettamente in questo passo, perché per tutta la sua vita combatté contro il più grande nemico del “fare il bene”: la tiepidezza.

Nelle pagine dedicate alla sua spiritualità (antonizaccaria.eu) emerge un’idea chiave come rimedio allo scoraggiamento: **la crescita costante**.

Sant’Antonio scriveva ai suoi figli spirituali parole che risuonano profondamente con l’esortazione di Tessalonica:

«Era mio desiderio vederti crescere continuamente nella perfezione. Perciò fu per me come una pugnalata al cuore quando casualmente venni a sapere [che eri diventato tiepido]…»

Zaccaria ci insegna che nella vita spirituale non esiste una condizione di immobilità. “Non stancarsi” non significa semplicemente restare dove si è, ma avanzare continuamente.

La lotta contro la tiepidezza: secondo sant’Antonio, lo scoraggiamento inizia quando smettiamo di tendere alla «grande perfezione». Se ci accontentiamo del minimo — solo di ciò che è strettamente necessario — finiamo presto per assomigliare a coloro che san Paolo rimprovera: persone «occupate in cose che non li riguardano».

La santa follia per Cristo: sul sito citato ricorre spesso l’atteggiamento della «santa follia». Per non stancarsi di fare il bene in un mondo pieno di egoismo, abbiamo bisogno di uno zelo che agli occhi del mondo appare come follia. Solo fissando lo sguardo sul Crocifisso (cuore della spiritualità di Zaccaria) si trova la forza per lavorare quando altri riposano e per servire quando altri pretendono di essere serviti.

3. Conclusioni pastorali: come vivere oggi questa parola?

Unendo l’esortazione di san Paolo con il fuoco di sant’Antonio Maria Zaccaria, possiamo ricavare tre indicazioni pratiche per la nostra vita:

Separare il proprio cuore dal comportamento degli altri.

Il fatto che qualcuno intorno a te (al lavoro o in famiglia) sia pigro o pretenzioso non ti dispensa dalla chiamata a essere una «persona d’ordine». La tua laboriosità e bontà devono essere una testimonianza, non una reazione agli applausi o alla gratitudine.

Il rimedio allo scoraggiamento è il “di più”, non il “di meno”.

Quando ti senti stanco di fare il bene, sant’Antonio Maria Zaccaria consiglierebbe non una fuga nel minimalismo, ma un ritorno allo zelo delle origini. Paradossalmente, ci stanchiamo meno quando facciamo qualcosa con grande amore per Dio, che quando lo facciamo controvoglia, lamentandoci degli altri.

Il lavoro come via di santità.

Paolo ci esorta a lavorare «con tranquillità». Il lavoro non è una punizione, ma un modo per custodire la dignità ed evitare le «cose inutili» (pettegolezzi, intrighi, vuoto). Compiere fedelmente i propri doveri — anche quando nessuno ci vede — è una forma potente di preghiera.

Conclusione

Che la vista della debolezza altrui non diventi mai per noi una giustificazione della nostra mediocrità. Come ci insegna Sant’Antonio Maria Zaccaria: corriamo verso Dio come folli, senza voltarci indietro a guardare chi ha scelto di restare fermo.

„Wy zaś, bracia, nie zniechęcajcie się w czynieniu dobrze”

 „Wy zaś, bracia, nie zniechęcajcie się w czynieniu dobrze”

(Refleksja na podstawie 2 Tes 3, 10-13)

1. Kontekst Biblijny: Zmęczenie Dobrych

Święty Paweł w Liście do Tesaloniczan dotyka bardzo przyziemnego, a zarazem bolesnego problemu wspólnoty: niesprawiedliwości. Apostoł widzi ludzi, którzy żyją „wbrew porządkowi” – nie pracują, żerują na innych i wprowadzają zamęt.

W takim środowisku u ludzi uczciwych i gorliwych rodzi się naturalna pokusa: cynizm i zniechęcenie. Kiedy widzimy, że inni nie szanują zasad, że nasze starania są wykorzystywane, a „cwaniakom” żyje się lżej, w sercu pojawia się myśl: „Po co mam się starać? Skoro oni nie muszą, to ja też odpuszczam”.

Właśnie w tym momencie św. Paweł wypowiada kluczowe zdanie: „Wy zaś, bracia, nie zniechęcajcie się w czynieniu dobrze”. Greckie słowo użyte tutaj (ekkakeo) oznacza dosłownie: „nie poddawajcie się złu”, „nie traćcie ducha”, „nie bądźcie słabi wewnątrz”. Paweł mówi nam: nie pozwólcie, aby cudza bylejakość zniszczyła waszą szlachetność. Waszym punktem odniesienia nie jest zachowanie leniwego sąsiada, ale sam Chrystus.

2. Nauczanie św. Antoniego Marii Zaccarii

(w oparciu o duchowość Barnabitów i treści ze strony www.antonizaccaria.eu)

Święty Antoni Maria Zaccaria (1502–1539), założyciel Barnabitów, był nazywany „Apostołem Pawła”. Jego nauczanie idealnie wpisuje się w ten fragment, ponieważ całym swoim życiem walczył z największym wrogiem „czynienia dobra” – z letniością.

Na stronach poświęconych jego duchowości (antonizaccaria.eu) wybrzmiewa kluczowa myśl, która jest lekarstwem na zniechęcenie:

Stały Wzrost.

Św. Antoni pisał do swoich duchowych dzieci słowa, które korespondują z wezwaniem z Tesalonik:

„Było moim pragnieniem widzieć, jak stale wzrastasz w doskonaleniu się. Dlatego też było dla mnie jakby pchnięciem sztyletem w serce, kiedy przypadkowo dowiedziałem się [że stałeś się letni]...”

Zaccaria uczy nas, że w życiu duchowym nie ma postoju. „Nie zniechęcać się” oznacza dla niego nie tyle „trwać w miejscu”, co ciągle biec naprzód.

• Walka z Letniością: Według św. Antoniego, zniechęcenie zaczyna się wtedy, gdy przestajemy dążyć do „wielkiej doskonałości”. Jeśli zadowalamy się minimum (tylko tym, co konieczne), szybko staniemy się podobni do tych, których gani św. Paweł – ludzi „zajmujących się rzeczami niepotrzebnymi”.

• Szaleństwo dla Chrystusa: Na wspomnianej stronie internetowej często przywoływana jest postawa „świętego szaleństwa”. Aby nie zniechęcić się w czynieniu dobra w świecie pełnym egoizmu, potrzebujemy gorliwości, która w oczach świata wygląda na szaleństwo. Tylko patrząc na Ukrzyżowanego (co było centrum duchowości Zaccarii), można znaleźć siłę, by pracować, gdy inni odpoczywają, i służyć, gdy inni żądają obsługi.

3. Wnioski Pastoralne: Jak żyć tym słowem dzisiaj?

Łącząc napomnienie św. Pawła z ogniem św. Antoniego Marii Zaccarii, możemy wyciągnąć trzy praktyczne wskazówki dla naszego życia:

1. Oddziel swoje serce od zachowania innych. To, że ktoś w Twoim otoczeniu (w pracy, w rodzinie) jest leniwy lub roszczeniowy, nie zwalnia Cię z obowiązku bycia „człowiekiem porządku”. Twoja pracowitość i dobroć mają być świadectwem, a nie reakcją na brawa czy wdzięczność.

2. Lekarstwem na zniechęcenie jest „więcej”, a nie „mniej”. Gdy czujesz wypalenie pomaganiem, św. Antoni Maria Zaccaria radziłby nie ucieczkę w minimalizm, ale odnowienie pierwotnej gorliwości. Paradoksalnie, mniej męczymy się, gdy robimy coś z wielką miłością dla Boga, niż gdy robimy to z musu, narzekając na innych.

3. Praca jako droga do świętości. Paweł nakazuje pracować „ze spokojem”. Praca nie jest karą, ale sposobem na zachowanie godności i uniknięcie „rzeczy niepotrzebnych” (plotek, intryg, pustki). Wykonywanie swoich obowiązków rzetelnie – nawet gdy nikt nie widzi – jest potężną formą modlitwy.

Podsumowując:

Niech widok cudzej słabości nigdy nie będzie dla nas usprawiedliwieniem dla naszej własnej przeciętności. Jak uczy św. Antoni Maria Zaccaria – biegnijmy ku Bogu jak szaleni, nie oglądając się na tych, którzy stoją w miejscu.

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