HEADING II
THE PRACTICES OF PIETY
§ 1. - METHOD OF LIFE (Schedule-Rule)
The order in the distribution of our time, the program of our spiritual and intellectual work, is that which is easy and possible for us:
1. To do all that is necessary
2. To do much.
3. To do well and satisfactorily.
A uniform schedule for all is not possible: all, however, must establish certain general norms that can be easily adjusted to the various circumstances of life and at the same time they include what are necessary:
1. The subjects to study.
2. The time to spend on things of the spirit (e. g., some twenty minutes of meditation each day: a quarter, half-an-hour or an hour of adoration, etc.)
3. The particular virtue to cultivate and some norms to follow when dealing with the housekeeper, with the tenant, with penitents, with companions in the ministry, etc.
4. The works of zeal one wants to attend to and which are necessary in the specified assignment.
Notes. - 1. If one should break his schedule, let him do so with peace of mind, with firmness of the will one goes back to it inasmuch as one shall have already met what is demanded in the special circumstances.
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2. Let no one, however, break his schedule out of caprice or for every pretext: this defect could easily become the habit of wasting the precious treasure of time in petty, worthless things or in idleness.
3. Be summarily stingy with time and make use of it in a manner that will make it easy for us to do many things comfortably and to meet the various demands of the people (for example, visiting the sick can be turned to a walking excursion; read newspapers on spare time; let there be no eternally long conversations; in the morning one must come early to church; possibly recite the breviary in church for the comfort of penitents; arrange meals with practical views...).
4. As soon as one arrives at a parish - especially as vice-curates - ask soonest the priest most esteemed for his holiness in the neighborhood how to deal with the parish priest, with the house help, as regards what is good to do or leave out, matters regarding the population, the principal dangers, etc.
Model schedule followed for many years in one of the most flourishing parishes.
1. Wake up at the sound of the Ave Maria, that is: winter at 5, spring and autumn at 4:30, summer at 4).
2. Immediately go to the confessional because there are people who are in a hurry. (Much faithfulness to this rule, even if there were no penitents). Let each priest perform his practices of piety partly before and partly after the Holy Mass, postponing for the rest of the day those set apart. (Meditation, canonical hours, etc.).
3. Masses, with rigorously followed schedule, according to seasons.
4. After three or four hours, back to the rectory:
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breakfast is taken, then a short recreation, then each one goes to his own room to read, write, etc., until noontime.
5. After lunch, an hour of recreation, then rest.
6. At three in the afternoon, Vespers and Compline, together, walking to and fro: then all in the church for spiritual reading, Visit to the Most Blessed Sacrament, Matins and Lauds (practices that each can interrupt if asked for confession, and then resumed afterwards).
7. After all this, having gone back to the rectory, everyone goes to his room, like in the morning.
8. At seven in the evening, dinner and recreation; then, one goes to assist the members of the Catholic circle, the evening classes, to teach music, etc.
9. Towards ten o'clock, prayers and rest.
This broad schedule that is observed as much as possible in a parish where there are many religious and social activities, where often there are sick persons, where each of the priests has varied and continuing occupations.
It is not too heavy, and precisely for this, it is easy for one to be faithful; it is not too broad and hence allows one to do everything; it abounds with matters of piety and hence those priests who are truly of right spirit and trained in most ardent zeal could easily be faithful to it.
§ 2. - MEDITATION
Importance. - Everything could get along with mortal sin, but not meditation. It is a sin to set aside the breviary; and also in the consequences for the soul (one must restore the offering)1 it is more fatal to omit meditation. One must do it always: except in cases that are
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truly extraordinary (that are not a visit to a colleague, a sick person, the sermon that one does to others, etc.). In the ordinary instances of life, a priest placed in the condition to have to set aside meditation or some other ministerial activity, should rather omit the latter than the former.
He who does not eat does not work: what we neglect damages as well the welfare of the faithful.
Practice. - An average of at least 20 minutes and according to the form commonly taught by the authors: this is absolutely necessary for the young cleric. It is much better to read the points on the evening before, according to the advice of the experts of the spirit. - As for the method: best is that which is taught by St. Ignatius.2 What matters more, however, is that one spends at least one third of the entire time in the exercise of the will (ask for forgiveness, make resolutions, pray): inasmuch as, let it be noted well, meditation is not spiritual reading.
Choice of subject - 1st method:
Monday, Tuesday, Wednesday: free
Thursday: on the Most Blessed Sacrament.
Friday: on the Passion or the Sacred Heart of Jesus.
Saturday: on Our Lady.
Sunday: on the Gospel.
2nd method: choose a book and follow through the end.
The first [method] is more advisable. Let one follow the first or the second if preferred, but it shall be most useful to meditate sometimes and perhaps once a month on the breviary, the formulae of the Most Holy Sacraments and of the sacramental, on the liturgical prayers prescribed for burial, the commendations of the soul, etc., on the devotion to the souls in purgatory, to the Guardian Angel, to St. Joseph.
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What is absolutely necessary is that of often choosing the theme of zeal in general and its works in particular: to hear confessions, to preach, to take care of the sick and of children, initiatives for doing good, etc.
At what time? Before the Mass, if possible; otherwise, after, also when one goes to visit the sick.
Books most advised for Meditation3
D. CAFASSO, Meditazioni pel clero (Meditations for the clergy); Istruzioni pel clero (Instructions for the clergy). (Seek information from the sacristy of the Consolata, Torino).
CHAIGNON, Prete santificato (Priest sanctified) (Tip. Emiliana, Venezia).
HAMON, Meditazioni (Meditations) (Libreria del Sacro Cuore beside SS. Martiri, Torino).
S. ALFONSO, Apparecchio alla morte (Instrument of death) (Idem).
KROUST, Meditationes (Tip. S. Giuseppe, Via San Calogero, No. 9, Milano).
CABRINI, Sabato dedicato a Maria SS. (Saturday dedicated to Mary Most Holy) (Tip. Emiliana, Venezia).
ARVISENET, Memoriale vitae sacerdotalis (P. Marietti, Via Legnano, 23, Torino).
VEN. EYMARD, 1. La presenza reale (The real presence) 2. La Santa Comunione (The Holy Communion). 3. Esercizi Spirituali innanzi al SS. Sacramento (Spiritual Exercises before the Most Blessed Sacrament). 4. L'Eucaristia e la perfezione cristiana (The Eucharist and Christian perfection). 5. Mese del SS. Sacramento (Month of the Most Holy Sacrament). 6. Mese di N.ª Signora del Sacramento (Month of Our Lady of the Sacrament). 7. Vita e virtù del Ven. Eymard (Life and virtues of Ven. Eymard)4 (sold by Fr. Carlo Poletti, Vicolo S. Maria, 3, Torino).
PAGANI, SS. Eucaristia5 (Most Holy Eucharist),(Tip. degli Artigianelli, corso Palestro, 14, Torino).
- Scuola di Gesù appassionato6 (School of Jesus in Passion) (Idem).
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PAGANI, L'Ufficio divino dal lato della pietà7 (The Divine Office from the side of piety) (Idem).
ARATO, Il S. Sacrificio della Messa (The Sacrifice of the Mass) (Libreria S. Cuore, Torino).
- La formazione dell'umiltà8 (The formation of humility) (Idem).
NB. - Here I proposed only those books that are in general use among the clergy and held as having unquestionable usefulness. However, it seems to me that zeal in its various applications is adequately treated in none of them.
§ 3. - SPIRITUAL READING
We exhort the people not only to listen to sermons of mediation but also of instruction. Spiritual reading for us must take the place of priestly instruction that we rarely listen to. The ways of the spirit is not known other than when one reads the writings of chosen authors and particularly the saints. The priest has to dedicate at least a quarter of an hour each day for this exercise.
Books for spiritual reading9
GERSEN, De Imitatione Christi (Pietro Marietti, Torino).
S. FRANCESCO DI SALES, Opere complete (Complete works) (Clemente Tappi, Via Garibaldi, 20, Torino).
These books contain: Teotimo - Filotea - Stendardo della Croce - Lettere - Trattenimenti spirituali - Sermoni famigliari - Discorsi di sacre controversie - Opuscoli vari - Vita di San Francesco.10
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FRASSINETTI, Gesù Cristo regola del Sacerdote (Jesus Christ rule of the Priest) (Tip. Poliglotta Vaticana, Roma).
- Pratica della Confessione progressiva e della direzione spirituale (Practice of the progressive confession and of spiritual direction). (Two vols. Tip. Lethielleux, Rue de Cassette, 10, Parigi).
R. G. MEYER, Scienza dei Santi (Knowledge of saints) (Roma, Desclée).
S. ALFONSO, Le Glorie di Maria (The Glories of Mary) (Giacomo Arneodo, Torino).
- Gran Mezzo della Preghiera (Great means of prayer) (Società Buona Stampa, Torino).
DUBOIS, Guida dei Seminaristi (Guide for Seminarians) (Marietti, Torino).
- Il Santo Prete (The holy priest). - Pratica del Cristianesimo (Practice of Christianity). - Pratica dello zelo (Practice of zeal) (Idem).
GIBBONS, L'ambasciatore di Cristo (Christ's ambassador) (Cav. Pietro Marietti, Torino).
ARVISENET, Memoriale Vitae Sacerdotalis (Idem).
AURELII AUGUSTINI, Confessionum libri XIII - Meditationes (Idem).
BONA, De Sacrificio Missae (Idem).
CHRYSOSTOMI, De Sacerdotio (Idem).
CUVELHIER, Meditationes (Idem).
FABER, Progressi dell'anima nella vita spirituale (Progresses of the soul in the spiritual life) - Il Santo Sacramento (The Holy Sacrament) - Il Creatore e la creatura (The Creator and the creature) - Tutto per Gesù (All for Jesus) - Il piede della Croce (The foot of the cross) - Conferenze spirituali (Spiritual conferences) - Betlemme (Betlehem)- Il Prezioso Sangue (The precious blood) - Vita e lettere (Life and Letters) (Idem).11
MONNIN, Spirito del Curato d'Ars (Spirit of the Curé of Ars) (Idem).
RODRIGUEZ, Esercizio di perfezione e di virtù cristiane (Exercise of perfection and of Christian virtues) (Idem).
L. VACCARONO, Il Cuore di Gesù al cuore del Sacerdote (The Heart of Jesus to the heart of the priest) (Società Buona Stampa, Torino).
S. ALFONSO, Pratica di amar Gesù Cristo (Practice of the love of Jesus Christ) (Pietro Marietti, Torino).
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P. PERREYVE, La giornata dell'ammalato (The sick person's day) (Idem).
FRASSINETTI, Industrie Spirituali (Spiritual initiatives) - Il Conforto dell'Anima Divota (Comfort of the devoted soul) - La divozione illuminata (The enlightend devotion) - Il Convito del Divino Amore (The Meal of the Divine Love) - Il Pater Noster di S. Teresa (St. Teresa's Pater Noster) - Il Catechismo Dogmatico (The Dogmatic Catechism) - Le amicizie spirituali (Spiritual friendships) - Il religioso al Secolo (The religious for the world) - La forza di un libretto (A booklet's power) - Il Paradiso in terra (Paradise on Earth) - Amiamo Gesù (Let us love Jesus)- Amiamo S. Giuseppe (Lest us love St. Joseph) - Amiamo Gesù, Giuseppe, Maria (Let us love Jesus, Joseph, Mary) (Tip. Poliglotta Vaticana, Roma).
MONSABRÉ, Il Santo Rosario (The holy rosary) (S. Lega Eucaristica, Milano).
BONA, De Sacrificio Missae (Cav. Pietro Marietti, Torino).12
YVES LE QUERDEC, Lettere di un Parroco di città (Letters of a parish priest in the city) (Ufficio della Rassegna Nazionale, Firenze).
- Lettere di un Parroco di campagna (Letters of a countryside parish priest) (Idem).
- San Francesco di Sales, proposto a modello dei Sacerdoti (S. Francis of Sales, proposed as model of Priests) (Libreria del S. Cuore, Torino).
DENIFLE, Vita Soprannaturale (Supernatural Life) (Convento di S. Domenico, Chieri).
Lives of Saints most suitable for reading by Priests
Vita S. Francesco di Sales.13 (Life of S. Frances of Sales) (Pietro Marietti, Torino).
BARBERIS, S. Agostino (St. Augustine) (Idem).
P. EYMARD, Vita14 (Life) (available from Priest adorers: Vicolo S. Maria, 3, Torino).
PEANO DALMAZZO, Can. Silvestro (Tip. Cooperativa, Cuneo).
GASTALDI, Ven. Cottolengo (Pietro Marietti, Torino, 3 volumi).
DE MICHELI, Tito Rampone (Scuola Tipografica Salesiana, Milano).
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CARD. CAPECELATRO, S. Alfonso (Desclée, Roma).
- P. Ludovico da Casoria (Idem).
BOUGAUD, Santa Giovanna di Chantal (St. Jean de Chantal) (P. Marietti, Torino, 2 volumi).
CARD. CAPECELATRO, Storia di S. Pier Damiani (Story of St. Peter Damien) (Stabilimento Tip. De-Angelis e Figlio, Napoli).
- S. Filippo.
LEMOYNE, Ven. Giov. Bosco (Soc. Buona Stampa, Torino, 2 vol.).
BOUGAUD, Storia di S. Vincenzo de Paoli (P. Marietti, Torino).
MONNIN, Beato Vianney: Curato d'Ars (Idem).
BOUGAUD, B. Margherita Alacoque (Idem).
AB. ROBILANT, Ven. Cafasso (Tip. Buona Stampa, Torino).
§ 4. - BREVIARY
Importance: The priest is a person for others: through his action, words, prayers; he recites the breviary as a public person; the Church imposes it as an obligation to the point of letting those who set it aside to pay back the stipend.
Practice - First: Penetrate the spirit of each part: for example, by reading the L'Ufficio divino dal lato della pietà;15 (The divine office from the side of piety) by making, once a month, a meditation on it and on its different parts: on the readings; by reading the Scriptures especially the psalterium commented, also as spiritual reading.
Meanwhile: Establish a special intention for every hour. Some write down the graces to ask for themselves and for others. Remember that it is especially a prayer for the souls of others, hence, think: of penitents, sinners, the Church, the Pope, the souls in purgatory, children, etc.
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Recite: digne, attente, devote.16
Digne, that is, understand the greatness of such an action; unite oneself with the angels who, in heaven, do what we do on earth: seriously: right pauses: do not eat the words; in general, do not recite from memory: keep eyes downcast.
Attente: vel ad verba, recite well the words; vel ad sensus,17 for ex. to the spirit of the Church, in the different feasts of the Lord, of Saints, etc.; vel ad veritates morales, for ex. to the dominant thought in the meditation, the spiritual reading, in the visit to the Most Blessed Sacrament, done beforehand. When [the breviary] is recited after distracting occupations, one must stop for some moments to gather one's thought, will, heart: for example by establishing a special intention, remembering a good thought, looking at the crucifix, etc. Do not get distracted by interrupting it for the least foolish excuse.
Devote: with external composure, by choosing the most suitable place: better the church, one's study room; in general, the sacristy, the hall, the kitchen, in the train it is not advisable: but there are exceptions. It can be said while walking, but with caution.
Choice of time. - Generally, it is better to recite Vespers, Compline, Matins and Lauds in the evening: the Hours, in the morning.18 Some prefer to recite everything in the morning in order to stay longer in church and thus attend better to the confessional, and more numerous are those who prefer to go to church in the preceding evening to recite the Vespers and Compline, also the Matins and the Lauds, while staying close to the confessional. If the time is fixed, this will attract penitents.
Deserving reproof is the use of absolutely postponing
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the entire Office to evening, before, or worse, after dinner.
What matters, according to the purpose of the book, is to consider the breviary as a means and a manner of exercising zeal: rather, it has to be considered as the most effective means. The Priest has a spiritual family of souls that belong to him, who should mainly fill his mind, who shall be the beneficiaries of his energies: he must live of them and for them. It is especially at prayer that he must keep them in mind, and not broadly only, but also specifically, when it comes to special needs. He must keep in front of him the listeners of his sermons, the children of his catechism classes, the penitents of his confession, those tempted, the doubtful, the inconstant, the healthy, the sick. The sermon he has to do, the advice he has to give, his holy activities, all shall be prepared by praying more than studying. One must preach more with his knees than with his tongue,19 if he wants to produce conversions and not make noise only.
§ 5. - THE HOLY MASS
Excellence. - It is the same sacrifice of the cross: it differs only in the manner it is offered. The Priest needs it 1) to adore God's infinite Majesty in the name of the whole parish, of all the souls entrusted to him, in the name of the unworthy and the indifferent: 2) in order to make amends for sinners, especially for the souls of whom he has some responsibility: 3) in order to thank the Eternal Father in their name: 4) the price to pay for graces for the whole world
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is in the hands of the Priest, especially for those souls for whom he has to pray. Aside from being the minister of the Most High, the Priest is also the people's representative in the Mass and he holds in his hands the needs and the duties of all and represents the causes of all before God. It is not enough that he should offer the Mass for himself.
Preparation and thanksgiving. - The former must last at least a quarter of an hour: of which ten minutes can be used to recite prayers, the breviary, to do meditation, etc., and at least five minutes to prepare himself directly for the Holy Sacrifice and for Communion. The same could be said of the thanksgiving.
The rubrics that exhort the preparation and thanksgiving that are on the cards and in the books of rites are instructional. One can do one or the other with our prayers or taken from other books: it is most advisable to use briefly the method of the four ends.20
Also in putting on and putting off the vestments, one should possibly be silent. He who might not be able to do so due to serious reasons (e.g., hear confessions, listen to people, that could not be postponed to another time, preaching, etc., must do the preparation immediately before the Mass and the thanksgiving immediately after, or else choose another time; for ex., to do the first as soon as one wakes up in the morning and the second immediately after, after having accomplished the most urgent occupations, though it would be late and even in the evening.
In general, before the Mass, the Saints avoid entertainments, useless conversations, totally profane or unnecessary, also when one has to celebrate mass towards noontime.
What has never to be forgotten in the preparation and in the thanksgiving is that the priests, and more so
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the parish priests, is that they are at the head of their people and have to take into themselves their needs and obligations.
Schedule of the Mass. - The hour for the mass shall be the most comfortable for the people, except for extraordinary cases, for example, during trips, etc. In rural areas let it be quite early: this would encourage the attendance to the Holy Sacrament, the assistance to the Mass, the education of the people for work and for activities.
Manner of saying it. - Not too long: e.g., more than thirty minutes; not too short, e.g., below twenty minutes.
Eight cases over ten, the exaggerated length in the celebration comes from loss of time, in the same act when one is on the altar; let one follow things with diligent reflection and he will see the truth of these words. Excepted, it is well understood, the elderly and the newly ordained priests. Possibly, there ought not to be much difference among the different priests of the same church and of the same village; let them agree whether to say or not the Dies Irae, when it is up to choice.
Inasmuch as we can easily turn to a habit the mistakes in the ceremonies, it would be best to ask a friend to sometimes observe us on the altar and with all freedom and frankness: this could be done during Spiritual Exercises, when this is done in a place where one can say Mass.
In the recitation of different prayers, do not raise your voice too much, especially in those places where the majority of the listeners are recollected in prayer and they might get distracted.21
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§ 6. - VISIT TO THE MOST BLESSED SACRAMENT
Importance. - For the Priest, it has all the importance, more than that of the faithful and even more. One of the things that would make the damned much sorrier shall certainly be this: to have spent so much time in useless conversations, in mundane visits and for having neglected the Tabernacle where God himself resides, He who makes the blessed happy, Source of truth, Author of every grace and consolation.
Jesus is in the Most Blessed Sacrament that he may be adored: the priest has to accomplish this duty also for his people. The priest who does not know the depth of this duty is as well he who neglects the cleanliness of the Church, of the vestments, of the sacred linens. And to think that the angels worship in trepidation!!! Human blindness!!! One cannot but exclaim considering certain negligences.
Jesus is in the Tabernacle in order to welcome the acts of thanksgiving of people: the Priest ought to present them for all and for himself, especially for his having been raised to the most sublime dignity: that of being alter Christus.
Jesus is in the Tabernacle to welcome sinners. The priest must weep before Him for his own sins that attract so much evil for the souls entrusted to him; he has to weep for the sins of Priests who are immensely more malicious than those of the faithful; he has to weep for the sins of the people entrusted to him, especially if these sin out of negligence, coldness, bad example of God's minister. He accomplishes the task of a friend before Jesus by making reparations for the offenses He receives.
Jesus is in the Tabernacle in order to distribute graces: the
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Priest at certain instances and for certain sorrows finds no comfort if not from the Most Blessed Sacrament. Let us remember that one draws more fruits, at least as far as we can judge, more ardor from the Visit than from the Mass itself. What is true is true: one who has experienced it knows: even if this could appear exaggerated to some. Then the Priest has so many graces to ask for the Church, for the Pope, for the preachers, for the missionaries, for the sinners, for the souls in purgatory, and for the souls who are entrusted to him by God.
Jesus alone can teach him the true path for reaching the heart of sinners, for knowing souls, for doing good. Jesus alone can give him the strength and the courage amidst struggles, illusions, contradictions in the ministry. It is in the Tabernacle that every priest must turn to a priest on fire for God and for souls.
Manner of doing it. - Choose the most suitable time: ordinarily, before lunch or about three in the afternoon. Exceptions may happen in this rule: for example, when there is a Mass towards ten or eleven in the morning, which could serve as visit; or else: the benediction of the Most Blessed Sacrament in the evening: going there earlier so that one can easily make the Visit. The solitary hours of the day ordinarily are more impressive and they are more suitable for recollection. As for the duration: there are Priests who are most zealous, whose parishes are blessed oases, and they make an hour of daily visit... regularly! Others spend half an hour, still others a quarter of an hour or ten minutes! Better to begin with short visits: fervor shall grow and with it the duration. Let the last three or five minutes be dedicated to Visit to Mary Most Holy. Let no one shorten it, or neglect it due to dryness or carelessness.
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Method. - Most common is that of the four ends,22 known to all. Then follow that of reading, meditating, stirring one's holy affections and good resolutions, following:
The books of Ven. Eymard,23 the real genius, if one can say so, of the Most Blessed Sacrament (See above)
La SS. Eucaristia (The Blessed Sacrament), by Pagani (See above).
Le Visite al SS. Sacramento (The Visits to the Most Blessed Sacrament), by St. Alphonsus.
One may as well recite the Holy Rosary, applying the mysteries to the Blessed Sacrament according to the method used for example by Monsabré: Il S. Rosario (Tip. della Lega Eucaristica, Milano).
There are as well many other prayers.
The priest can likewise do a private exposition of the Most Blessed Sacrament alone. It is enough that he puts on the surplice and stole, lights a certain number of candles, places the Holy Pyx on the small door of the tabernacle: the hymn and incense are not necessary: benediction could be done as well if there are people.
If he thinks it is suitable, he could also ring briefly the bells: some people who may not be busy could join him as well, thus slowly and effortlessly introduce the hour of adoration.
Ordinarily, it would not be convenient if the vice-curate starts such a practice without the knowledge of his parish priest.
NB. - Numerous priests, keeping regularly the same hour for visit to the Blessed Sacrament offer in deeds such an example so as to attract, without even saying any word, many good souls to imitate him; others did so that the people would find it easy to see the Priest and Church and hence to go to confession often.
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§ 7. - EXAMINATION OF CONSCIENCE
Importance. - A point given on time saves a hundred others. If we want to correct defects, we must begin with knowing ourselves. One who does not see what he does cannot do what he wants: he who neglects the examination of conscience can be certain of going bankrupt... in the spirit. Examination of conscience is the thermometer, the real clock of the soul.
Manner. - There are three kinds of examination of conscience: the general, to do in the evening and prior to confession; the particular on one's predominant passion, to do in the evening and at noontime: preventive, to do in the morning to foresee the temptations and the dangerous encounters of the day.
Let one do this during the preparation or thanksgiving for Mass, so to prepare one's heart to meet the difficulties of the day and to pray to Jesus Christ to obtain the strength to overcome them.
Furthermore, it is necessary for the Priest to examine himself, aside from his defects as an individual:
1. On the causes of his sins, on the occasions, the dangers...
2. If he exercises zeal in all manners possible, always looking for new initiatives to save souls, avoiding idleness... diligently preparing his sermons, taking care of the sick with affectionate concern, etc.
3. If he practices virtues also positively and not only negatively, only avoiding what is sinful: if he truly progresses in the virtues, etc...
There are priests who write on a notebook their defects, just like what many saints were doing, among whom St. Ignatius; others make use of the register supplied by the
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Unione Apostolica, or done on purpose; they are undertakings that are very useful for one to take note of his progress or regress, so to continue fighting for a long time against the same defect or also in order to make easy recalling as well as using our intelligence on ourselves.
The examination of conscience must end with us stirring sorrow and a firm resolve.
He who does not make the examination of conscience does not progress in the practice of virtues and hence will not be able to teach so to others.
§ 8. - APOSTOLIC UNION24
Pius X, in his stupendous Exhortatio ad Clerum,25 recommends especially such an association among priests. It is meant to promote the priestly spirit through prayer, studies, the work of the ministry: it has, as an ordinary means, the examination of conscience, that has to be done every evening, in written form, on forms made on purpose that has to be sent to the diocesan director, at least once every two months. The signs are conventional: instead of one's name, a number is given: the failures do not concern intimate sins, but the means to practice to keep oneself in the same spirit. The Union is widespread in almost every part of the world: it has it's a monthly bulletin: it has a circle in almost every important diocese: each circle is headed by a President who is in direct contact with the Director General.
§ 9. - CONFESSION
Importance. - More than for the simple faithful, it is necessary for Priests; because, having to continually take care of others, he can easily forget himself. Certain truths are not told to Priests
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if not by a good confessor; no one would dare. Accustomed to commanding or at least directing, we become proud and superficial, if we do not often prostrate ourselves at the feet of a confrere, in the manner of the people, as guilty... Outside the confessional we want always our opinion to win... everyone is mistaken, they are ignorant, neglectful... There, however, how many times have we to open our eyes and say: I am neglectful, I who have erred... if the others are guilty, it is largely because of me!
Practice. - It must be done every eight days; ordinarily, better on Mondays because it is a day freer than Saturdays. If one has to go to another village, the trip could pass for an outing.
- I can't do it every eight days: - someone says. The reply is: are you sure you are busy all the time? - Yes, I do not lose any. - Well: rather set aside some occupations, but not the weekly confession. If you are not full of the spirit, then how will you communicate it to others?
Choice of Confessor. - It is often said: in many places, the more affable priests are the confessors of the clergy. Is it true?
Let the confessor be learned. - Saints have to be simple, not ignorant, if they have to attend to others.
Let the confessor be a saint. - Those who are cold do not set others on fire: and one would not believe their recommendations.
Let the confessor be a man of practical zeal; because there are confessors who know only how to give absolutions left and right; they do not know how to deny it, to warn, to correct, to ask questions, to shake awake: they are those who are not zealous.
For the Church, the confessor, who does not do towards the penitent priest what is done with simple faithful, is a pest. The Priest who goes to confession
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is a penitent like the others (proportione facta): it is necessary that the confessor feels his dignity, responsibility, duty. He has to know how to enjoin: set aside that occasion, be faithful to meditation, uses well his time, shakes you up... He must be serious in the activity, zealous, sincere in his desire to do better to the penitent-Priest, than to the penitent-faithful. He who does not do this, at least ordinarily, cannot be the confessor of a priest.
In general: it is not suitable for parish priests and curates to confess to each other, especially with one another: not even two priests, with one another: but there are contrary examples, too, also as with holy priests: but they have to be saints first! Is it so ordinarily?... Card. Richelmy used to tell the clergy: You have to take less comfortable trips in order to find a confessor fit for confessions of priests: every year, however, or every one, two or three months, go to a holy confessor, and make a more serious confession... just as to a true spiritual director, who shall enlighten you as regards the difficulties that you shall have met. You can as well keep an exchange of letters with him.
Manner. - Just as from the faithful, the examination of conscience, sorrow for sins, etc., are required. Let the examination of conscience, however, be done as indicated above.
Let the ordinary confessor be truly a Spiritual Director: let him know: 1. Our sins. 2. The causes of these sins. 3. The circumstances of our life. 4. Our inclinations. 5. Our occupations and duties.
This, however, shall also be held firm: the confessor has as well to know if we work for the welfare of others or not, if we know how to shake ourselves up and to get thrilled.
It would also be of good example to the faithful if they knew that their priests went to confession and often. This could be
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made known by mentioning it on certain occasions, for example, while speaking of Confession, or else letting ourselves be seen going to confession.
§ 10. - DEVOTION TO MARY MOST HOLY
Importance. - Like the other faithful, the Priest has to be devoted to Mary Most Holy: even more so as a Priest. The devotion to Mary is a great means for saving souls; a great difference will also be seen very clearly and at times extraordinarily between a soul devoted to Our Lady and that who is not; every director of souls can witness to this. The Priest has a special relationship with Mary Most Holy.
Practices. - The usual: months of May and October, Saturdays, daily acts of veneration, etc. Every priest shall make it a law to recite a third part of the Holy Rosary every day. More:
1. To do least one meditation on Mary Most Holy, her glories, her privileges, her virtues; so as well with the spiritual reading, at least on Saturdays.
2. If possible to preach about her every Saturday, although listeners are few, as St. Alphonsus used to do: at least mention her in every sermon: to talk about her at the confessional; to see to it that the mysteries of the Rosary are studied by children...; to speak about her in homes, during conversations, to the sick, etc.
3. Put under her protection the ministry in order that our words and our labors are more effective; we shall immediately feel the effectiveness of Mary Most Holy's blessing.
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4. Be an example of such a devotion by celebrating and teaching the novenas and feasts of Mary Most Holy.
5. The practice of the most perfect devotion, suitable especially for priests, is that of Grignion de Montfort: he has explained it well in Trattato della vera divozione a Maria Vergine (On the true devotion to the Blessed Virgin) by Grignion (Roma, Libreria Ferrari, Piazza Capranica, 102).26 There is as well an association specifically for priests, the so-called Sacerdoti di Maria Regina dei cuor.27 (Priests of Mary Queen of the Hearts). It has a handbook that explains well and a periodical that suitably illustrates it. (Contact the aforementioned bookstore).
Its spirit is: to go Jesus Christ through Mary; and this is done by consecrating oneself once and for all and totally to Mary Most Holy according to the formula contained in that book; then: to act through Mary, with Mary, in Mary.
Between this form of devotion and the others, there is the same difference between Communion and the other practices of piety. It has to be well spread among Priests: inasmuch as it facilitates and augments merits; facilitates and augments the effect of our zeal.
Then Priests should never feel ashamed or show themselves indifferent to certain practices that seem negligible: e. g., the Angelus, the Rosary, the chaplet to Our Lady of Pompei... Some belittle these things..., but do they do better things? It often happens that they destroy a simple practice of piety without substituting it with another.
§ 11. - DEVOTION TO ST. JOSEPH
Importance. - The Pope placed him as patron of the Church: hence, in order to do some good, let us lean on him, too. The people easily come to love such devotion because St. Joseph is a very likable saint, he lived
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in the same circumstances as ours, he was a worker, and the patron of the dying. Let us cultivate this devotion in our hearts, because it is useful for us, but also to others. More so, because we are similar to St. Joseph in our duties.
Practices. - 1. Celebrate at least the first Wednesday of the month, his feast, the month of March, imitate his virtues.
2. To pray to him especially in the assistance of the dying and more so when our ministry is going through difficulties.
3. Often preach about him; distribute booklets that speak of him, for ex. Il mese di Marzo(The month of March) by Fr. Chiavarino (Tip. Salesiana),28 simple and popular; to zeal for the celebration of the month of March among the people; as prize in catechism classes, give his holy cards, etc.
4. In difficult cases, celebrate in Church, or privately, novenas in honor of St. Joseph.
§ 12. - DEVOTION TO THE GUARDIAN ANGEL
Importance. - As it is so for simple Christians, so it is for us, the Guardian Angel is a most faithful friend who enlightens, guards and guides us. More: if we entrust ourselves to him before the sermon, before approaching a sinner, a dying person, or one who hates us, one who does not want to listen to us and immediately we will receive special help.
Practice. - Let us hasten to seek the aid of our Angel so that he may enlighten and lead us, and to the guardian angels of our listeners, enemies, the dying, so that he may dispose them well for us... More so if we have to get reconciled with people who hate us.
Recite well the Angel of God, celebrate his feast, the month of October, his novena: greet the Angel of towns, of families, to where we go.
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Turn to him when in difficulty in the ministry, when in doubt during study, amidst dangers...
Cultivate this devotion among the people: it is most suitable, most useful and acceptable to young people: it could be taught in catechism classes, in sermons, at the confessional, etc.
§ 13. - THE SOULS IN PURGATORY
The dogma on purgatory is among the most consoling in our Holy Religion: through it, a sweet bond between the Church in purgatory and the Church militant is established. The Priest shall also precede the people in offering suffrages for the deceased and to teach the people. If he, through his ministry has to pray for the deceased every instant or almost, he shall also try to do it with that spirit of charity whereby he desires to also be benefited with suffrages.
It is, however, a very good idea that he enlists those congregations, established in every diocese, for offering suffrages for deceased priests. Often the Priest, after his death, is immediately forgotten: there ought to be, at least among us, a kind of holy bond and a firm conviction to pray for one another, especially by celebrating some Masses as soon a confrere dies.
§ 14. - AGGREGATION OF PRIEST-ADORERS29
Importance. - Our century is the century of the Eucharist: the Priest has to precede and indicate the way to the faithful: now this aggregation is a society that has the purpose of stimulating such devotion in the Priest and to teach him means of spreading it to others. It is like
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the Third Order of the Congregation of the Most Holy Sacrament.30
Obligations. - The only thing essential is to make an hour of continuous adoration to the Most Blessed Sacrament once a week.31 It does not matter if it is interrupted by the celebration of the Mass, or confession, or communion, for as long as one does not go out of the Church. It can be done with the method of the four ends, with a half hour as preparation and another half-hour as thanksgiving for the Holy Mass, as Eucharistic mediation, by making use of the Holy Mass, or attending to it, or also by reciting the rosary and meditating the mysteries according to a Eucharistic thought.
Advises. - 1. A Mass for deceased confreres, annually.
2. To subscribe to the periodical Annali dei Sacerdoti adoratori (Annals of Priest-Adorers)32 (contact the priest Poletti C., Vicolo S. Maria no. 3, Torino). It publishes the method of adoration and the most suitable instructions for spreading the pious Eucharistic works among the people.
3. To send monthly, or every three months, or also once a year the libellum adorationis, wherein one declares how many times the hour of adoration was made, and for what reason it was set aside. The form is printed on the cover of the Annali. It s useful also as a stimulus to always remaining faithful to the weekly hour of adoration. There are many indulgences and spiritual favors for the aggregated members, among which is that of blessing the rosary beads by applying to it the so-called indulgences of the Cross-bearers.
The Aggregation has about 140 thousand priests, among whom are 20,000 Italians (For further clarification, contact the aforementioned Fr. Poletti). During these last years, in many dioceses, there has been the most consoling fruit of Eucharistic reawakening among the clergy and, in reflex, among the people.
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§ 15. - LEAGUE OF PRIEST-REPARATORS33
What it is. - It is an association of priests only, that intends to make reparation for sins committed by religious persons (seculars and regulars).33
Importance. - The Priest's sins attract the punishments of God on the populace, inasmuch as they are sins of a public personality, they are serious sins, considering the greater obligations of the priest and his greater learning; more, they are sins that ordinarily, directe vel indirecte, are reflected over the populate, although they may be hidden. In fact, how could on show himself as fervent externally while he leads a lukewarm or sinful life? Furthermore, for the priests dangers are not wanting: the priest finds himself in so difficult circumstances than no one else: no superiors nearby, often in solitude, at times he is free to attend to himself or not, he finds himself in very intimate contact with most dangerous persons.
In Italy, contact the Rev. Fr. P. Cervia,34 church of the Mission, Via XX Settembre, Torino.
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1 The allusion is to the obligation of the choral recitation of the breviary by Canons and for what they receive, for such purpose, an assured stipend by a foundation (beneficiary). The failure to recite the breviary consisted stealing.
2 An explanation of the method of St. Ignatius and also on the influence that this had on the Alberione spirituality is found in: A. F. DA SILVA, Il cammino degli esercizi spirituali nel pensiero di don G. Alberione, Centro Spiritualità Paolina, Ariccia 1981, pp. 11-21.
3 In the bibliographical indications, the author is almost always incomplete; for every list of books mentioned in the text, consult the Index of authors. Carried in the footnotes only those lacking author and title sought to identify.
4 The text Vita e virtù del padre Pier Giuliano Eymard (Life and virtues of Fr. Pier Julien Eymard) founder of the Blessed Sacrament Fathers, Religious of the Most Blessed Sacrament, Religious of the Most Holy Sacrament, San Claudio, Roma 1900, has no author. Probably it is the work of the Blessed Sacrament Fathers.
5 The text has not been identified. Probably it is this: G. B. PAGANI, L'anima divota della SS.ma Eucaristia, 7ª ediz., Pirotta, Milano 1845.
6 The text is by Fr. I. CARSIDONI (Ignazio del Costato di Gesù, Passionist priest, †1844): La scuola di Gesù appassionato aperta al cristiano con la meditazione delle sue pene, Tip. Pontificia Ist. Pio IX, Roma 1908. In aggiunta c'è il triduo “A Maria SS.ma Addolorata” con altre pie pratiche.
7 The author of the book has not been identified in Pagani as in the text. Probably it is by N. BACUEZ, L'ufficio divino dal lato della pietà, Artigianelli, Torino 1885.
8 Probably it is the work of: L. BEAUDENOM, Formazione all'umiltà, e per essa all'insieme delle altre virtù, Tip. Salesiana, Firenze 1913.
9 Cf. Index of authors.
10 The work has not been identified. Probably it is by P. CAPELLO, Vita di San Francesco di Sales, Marietti, Torino 1861.
11 The book is probably Vita e lettere del padre Federico Guglielmo Faber (The life and letters of Fr. Federic William Faber) collected by J. E. BOWDEN, translated from English by Princess Gonzaga, Manna Rancadelli, Marietti, Torino 1912.
12 As one would have noticed, this book has been pointed out above.
13 Cf. ATP, no. 15, note 10.
14 Cf. ATP, no. 14, note 4.
15 Cf. ATP, no. 15, note 7.
16 Worthily, attentively, devotely.
17 Ad verba... ad sensus (error, ad sensum)... ad veritates morales: paying attention either to the words... or to the meaning... or to the moral truths.
18 It has to be borne in mind that, before the reforms of Pius XII and the Vatican II, the Liturgy of the Hours consisted in the following blocks: Matins (9 psalms + 9 readings, divided in three “nocturnes”), and Lauds (5 psalms + hymn), Prime, Terce, Sext, None (3 psalms each), Vespers (5 psalms + hymn) and Compline (3 psalms). Matins and Lauds were usually recited together and anticipated in the evening before, the minor Hours are recited in the morning, Vespers and Compline, in the afternoon. The times, however, were not compulsory.
19 Cf. ALFONSO DE' LIGUORI (san), Selva di materie predicabili ed istruttive. Opere ascetiche, vol. III, Marietti, Torino 1967, p. 115.
20 The method of the four ends was generally applied in order that one may live more intensely either the Eucharistic celebration or the visit to the Blessed Sacrament as well us meditation. In the manual “Aggregazione del SS.mo Sacramento” attributed to Father Eymard but was published posthumously, the method is described as follows: “The aggregated members are strongly prayed to follow during the adoration the method so-called of the four ends of the sacrifice, that consists in dividing the hour into four parts, dedicating the first quarter of an hour to adoration, the second to thanksgiving, the third for propitiation, and the fourth, to prayer.” Cf. P.G. EYMARD (san), Aggregazione del SS.mo Sacramento, Artigianelli San Giuseppe, Roma 1909, point 5, p. 13. On the influences this method has had on Pauline Spirituality, cf. A. F. DA SILVA, Il cammino degli esercizi spirituali..., op. cit., pp. 11-21; cf. G. ALBERIONE, La mia messa, in Le preghiere della Famiglia Paolina, EP, Roma 1965, pp. 40-46.
21 In order to understand this surprising advice, let it be remembered that in the pre-conciliar liturgy, masses were “said” in Latin and with low voice, by the celebrant alone and that the faithful were reciting, in silence or as a community, devotional prayers, among which the Rosary. - The masses for the dead were frequent, at times every day, with their own formulae which included, precisely, the Dies Irae prior the Gospel reading.
22 Cf. ATP, no. 21, note 20.
23 Cf. Index of authors.
24 It is the Association of Priests, founded in France in 1862 by Msgr. Lebeurier, honorary canon of Orleans, under the title of Unione Apostolica dei sacerdoti diocesani del Sacro Cuore di Gesù (Apostolic Union of diocesan priests of the Sacred Heart of Jesus). Some priests of the Veneto area joined the French association and on 18 November 1880, arose the first Italian circle in Monte Berico (Vicenza) under the initiative of Fr. L. Marini of Bassano. Such an association, blessed and enriched by numerous privileges by the Popes, has the purpose of “giving the secular priests the possibility of enjoying the fruits of the religious life by encouraging mutual charity and fraternal friendship, obtain the sanctification of its members through fidelity to priestly practices of piety, to orient all the members towards an intense devotion and union with the Sacred Heart of Jesus through the Immaculate Heart of Mary, to let everyone participate, in life and in death, in the prayers of confreres and to he fruits of the holy masses celebrated by the members of the association.” Cf. M. VENTURINI, Unione Apostolica, EC, XII, 1954, p. 794.
25 Cf. Pius X, Haerent animo..., op. cit., p. 576.
26 LOUIS GRIGNION DE MONTFORT (St.), Trattato della vera devozione a Maria Vergine, Ferrari, Roma 1908.
27 The Associazione dei Sacerdoti di Maria Regina dei cuori (Association of Priests of Mary, Queen of hearts) originated in 1907 and drew its inspiration from the life and the works of St. Louis M. Grignion de Montfort whose motto was: “bring souls to Jesus through Mary.” The statute of the Association was published for the first time as a supplement of the magazine “Regne de Jésus par Marie” on 15 November 1907, which, in turn became the Association's magazine and which would assume the title, “La Revue des Prêtres de Marie Reine des Coeurs”. Cf. Regne de Jésus par Marie, magazine of the Monfortian Fathers, year 1, no. 1, 15 November 1907. The Association also made use of a complete manual of the perfect devotion to the Most Holy Virgin: “Le livre d'or”. Cf. Le livre d'or, manuel complet de la parfaite dévotion a la T.S. Vierge, edited by Secrétariat de Marie Médiatrice - Pères Montfortains, 3ª ediz., Typ. Brepols S.A., Turnhout (Belgium) 1942. Don Alberione enrolled in the Association on 26 April 1910 as it appears in the register kept at the Santuario di Maria Regina dei Cuori in Rome on p. 76, no. 217. Cf. La Madre e Regina, mensile mariano, anno 26, no. 1, gennaio 1972.
28 L. CHIAVARINO, Il piccolo mese di marzo, Tip. Salesiana, Torino 1899.
29 St. Pier Julien Eymard founded the “Association of the Most Holy Sacrament” in 1859; in this association, priests were to occupy a special role as “multipliers” of the spirit and of the activities of lay persons, but he was unable to realize an organization of such kind. After his death the Association or Aggregation of Priests Adorers was formed through the work of Marie de la Rousselière (1840-1924), his spiritual daughter. The Association would then be left to the direction of the Blessed Sacrament Fathers of Paris. The Association, started in 1872, was established in 1887 as an arch-sodality by Pope Leo XIII, with its headquarters in the church of San Claudio in Rome. Cf. G. Vassalli, Sacerdoti del SS.mo Sacramento (Sacramentini), DIP, VIII, 1988, pp. 32-38. Fr. Alberione enrolled in the Association in 1907, as one can read in AD 204 and as A. F. da Silva writes in the article, “Gli esercizi spirituali secondo don Alberione. Dipendenza e originalità”, in Conoscere don Alberione, 1 (1982), p. 10: “I have confirmed the truthfulness of this affirmation. In fact Fr. Alberione appears as among the Priest Adorers in the registry of the Association as of 03/11/1907, no. 8694, vol. IV, p. 16 of the registry of the Association.”
30 St. Pier Julien Eymard planned at the start to be able to group together in a single “Society of the Most Holy Sacrament” both the religious and the seculars. But the canonical praxis did not give the possibility for seculars to participate in the same institute as those of religious. Thus the redirection to the “Aggregation of the Most Holy Sacrament.” The Aggregation was distinguished into three grades: the Eucharistic fraternity commonly called the third order, wherein the aggregated members committed themselves to an hour of adoration every day and the Eucharistic week; the simple aggregation, the honor guards. Cf. F. GROSSI, I Sacramentini, in M. ESCOBAR (a cura di), Ordini e congregazioni religiose, vol. II, Società Ed. Internazionale, Torino 1953.
31 Cf. ATP, no. 21, note 20.
32 The publication of the Annali dei Sacerdoti Adoratori, started in 1895, had the purpose of cultivating in writings the Eucharistic spirit either for one's personal sanctification or for the apostolate to be undertaken among souls. In Italy, the “Annals” in its 76th year, pointed out the new setup in 1971, with the title, Nuova Alleanza. Cf. F. GROSSI, I Sacramentini, op. cit., p. 1384; cf. G. VASSALLI, Sacerdoti..., op. cit., p. 37.
33 Started in France by the work of Fr. Mott Marie-Eduard C.M., the “Association Sacerdotale de Reparation” spread out to numerous dioceses. Pius X approved the Association (with a Brief of 22.01.1908) and entrusted it to the direction of the Superior General of the Missionaries of St. Vincent the Paul or the Mission Fathers. The principal objective of the association was the reparation for sins and the conversion and sanctification especially of priests, through two means; simple reparation or reparatory immolation. The association is essentially for priests, but in the section of “Auxiliares” consecrated persons may participate and that they should have the qualities for reparation. Cf. M.-E. MOTT (C.M.), La Reparation Sacerdotale, Typ. Saint-Augustin, Lille 1902 e IDEM, Association Sacerdotale de Réparation, Typ. Firmin - Didot, Paris 1927.
34 Fr. Cervia Cornelio (1867-1930) joined the Congregation of the Missionary Fathers of St. Vincent de Paul / Missionary Fathers in 1889. A good part of his priestly service he spent in Turin (1905-1928) as Director-Superior and Professor of Dogmatic Theology. In the annals of the Congregation, there is no explicit reference to this particular activity of the Father, but being very close to the Nazarene Sisters who cultivated actively in their spirituality the aspect of the passion of Jesus Christ, probably, he made himself a promoter of the association in the city and in Italy. Cf. Annali della Congregazione della Missione, Collegio Alberoni, Piacenza 1930, vol. 37, pp. 439-448. These biographical data come from the General Archives of the Congregation of Missions, Rome, were kindly offered by Fr. Alberto Piras.