As for mystic theology, Anthony has a doctrine so excellent and classic that it let him occupy a pre-eminent place among the best mystical writers.

The contemplative life, which he lived fully, is shown with truly ingenious intuition, with clarity of exposition, even in its highest speculations, without ever falling into the trap of subtleties and rigors to which some students of the Vittorìni school were prey.

Anthony has a mild and accessible spirituality, that he does not want to destroy. The saint affirms that the soul can desire and ask God for spiritual consolations, not for the purpose of resting, clearly, but as a means of loving God with greater ease and ardour.

His influences

In Anthony's concept of contemplation one finds the influence of Augustine, Gregory Magnus, and Bernard of Chiaravalle. There are also signs of the influence of Richard of san Vittore, famous mystic of the 12th century, follower of the Pseudo-Dionysii whose school of thought began to spread through the Occident in that period, thanks to the work of the abate Thomas Gallo of Vercelli, a friend of Saint Anthony. Gallo thought highly of Brother Anthony's mystical science, but it seems certain that the saint did not take his theological training with Abate Gallo. On the other hand, it is possible that he was exposed to the Pseudo-Dionysii influence in his meetings with the abate.

In several passages of Anthony's Sermones one can note the dependence on William of Saint-Thierry, illustrious abate of Clairvaux and author of the Epistle ad fratres de Monte Dei, a work that Anthony believed to be by Saint Bernard. By taking a few ideas from this valuable book, one of the essential books of medieval spirituality, the saint from Padua avoided some of its expressions that some have found to be pantheistic.

Anthony's writings and life notably reflect the speculative and affective approach of these great masters, who were representative of western spirituality.

Text by Antonio Giusippe Nocilli, adapted by Father Paolo Floretta