Opera Omnia

HEADING I
ON PIETY IN GENERAL
When one says, piety, he means a life. As mistakenly superficial souls understand, it is not a simple exterior formalism, neither is it, as its enemies speak ill of it, an illusion of souls affected with mysticism: no. Instead, it is an entirely internal activity that is manifested outside with the fruitfulness of works. The soul, overwhelmed by the splendors of faith, is the first to get into action: it establishes its gaze on God and penetrates more and more each day this infinite Being. The heart immediately participates in this Being: under the fascination of beauty and of truth, the spirit allows itself to be led towards the love and union with God. The will, then, under the influence of grace, assumes stronger resolves, works more vigorously. It is then that the external effects show: one's character becomes sweet, his words echo supernatural love, his hands are ready for zeal; and so behold the fruits: good works.
Let it be noted well, however, that since every life form needs nourishment, so piety must be nourished.
The practices of piety are the food and virtues, the fruits.

Principles. - 1. There runs a very important difference between the piety of the priest and the piety of the simple Christian.
The piety of the latter has as its goal his own sanctification; the piety of the former, instead, aims at sanctifying himself

and sanctifying others. The simple faithful prays in order to win over his passions and in order to establish his own heart on God's spirit: he examines himself on the fulfillment of his personal duties; he has before himself: I and God. On the other hand, the priest, especially if a parish priest, prays for his own sanctification and that of others, for letting God's spirit live in him and in others: he examines himself on the fulfillment of his personal duties as well as his priestly duties in behalf of souls.
2. The simple faithful attends to his practices of piety in the manner and how he believes is suitable, or better, how the welfare of his soul requires it: the priest must watch out at the same time not to make things difficult for the faithful.
3. The priest sanctifies souls according to the measure of his own sanctity. If he is holy, he shall lead forward in the ways of God the souls entrusted to him: if he is even more holy, he shall convert a greater number of sinners. To lead souls to the height one has reached is something relatively easy: to go further ahead is more difficult on the part of the priest. Conversion is a work of persuasion and of grace: now one who is deeply convinced, persuades more effectively: more securely does one, who prays with a pure heart, obtain from the Lord.

Consequences. - 1. The priest's prayer is not like the prayer of the simple faithful: his examination of conscience must be broader: his choice of devotions must be done more diligently.
2. In setting up one's schedule for piety, he must show concern to others: ex. g.¹ not to want to do meditation as soon as he wakes up if it is better that he hears confession first: during meditations, he has to choose ordinary subjects that are suitable also for the people (in general): it is better if the people know that the priest also goes to confession and does the visit [to the Blessed Sacrament]: that he gives

extraordinary importance to good example: that he knows how to rearrange his practices of piety in order to give room to persons.
3. The priest is more strictly obliged to sanctify himself inasmuch as his soul is strictly bound with the souls of other persons. However, he has to absolutely find the time for practices of piety that are indicated to the priest as necessary (Breviary, Holy Mass, meditation, spiritual reading, Visit to the Blessed Sacrament, [the recitation of] the third part of the Rosary): if he is always or habitually impeded due to too much work of zeal, it is better for him to unload some of his activities than to neglect his own soul.
Young priests must strongly beware of the example of neglectful confreres, old or superiors they might be: perhaps the older ones can remain standing without methodical meditation, the young priest, no. The young Priest must remain steadfast even face to face the example of him who, unfortunately, may be too liberal or neglects his priestly or personal duties, or else spends his time on things that are not useful to souls. How many young priests find in such confreres a fatal stumbling block on which even their best resolutions break down! More, they ought to cultivate the devotions that they have to inculcate: ex. g., Visit to the Most Blessed Sacrament, devotions to St. Joseph, to the Guardian Angel, etc.