HEADING III
CEREMONIES
§ 1. - ON CEREMONIES IN GENERAL
As God's minister, the priest must take a great care of external worship: inasmuch as this gives to God the honor due him. Inasmuch as man, gifted with soul and body, ought to express through external worship his subjection to the Lord, it is the priest who has to precede and represent the people before God. More: the priest has to give to external worship all the splendor possible also as a savior of souls: inasmuch as the dignity and the majesty of Catholic ceremonies are useful for keeping and awakening faith; they let one think of the better resolutions for a good life; they encourage and refresh the Christian soul.
Above all, let us consider some things in general then descend to the particular.
1. In the ceremonies, depending on what is allowed by liturgy, the canonical and synodal laws, it is very important to seek a certain variety. Monotony tires and tiredness bores those present and does not attract those absent. External worship is as well aimed at affecting the sentiments: now sentiments are more easily stirred by variety. Among these varied things, one could place: the hour of adoration, the Mass where, from the pulpit, the faithful are guided on the manner of assisting it, varied hymns, attractive, popular, some special ceremonies on
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solemn funerals, moments of want, of drought, of war, of a feast of the Pope, a centenary, the distributions of catechetical prizes, pilgrimages, etc. One who cares for these things will find occasion on every turn.
2. This variety, however, has never to do harm on the substance of worship: to unite souls with God through grace. Rather, it is on this that everything has to be geared: to draw as many people as possible to the confessional, to let the great truths of religion penetrate as much as possible the minds of the people, to promote as much as possible Christian virtues. When a priest aims only at having a pompous show, a well-attended pilgrimage, noisy music, he would obtain but a small bit of the effect for which those exterior shows are meant. It is, however, necessary to remember that the principal part of a feast is solemn Communion: that pilgrimages, if they are not done with rue spirit of devotion, could become but occasions for vanity, etc.
3. Speaking in general on the manner celebrations are held, it is good to remember: that they ought to observe all the liturgical rules and to do them with that seriousness due to sacred things. This, however, is not the place for enumerating them: there already are very good treatises on them. Nonetheless there is a very useful general rule: he who observes it shall also observe all the rest: perform the sacred ceremonies with so much spirit of piety. He who attends to devotion, in the roles of the minister, little by little shall learn and execute as well as the liturgical norms: he shall have the necessary seriousness: he shall edify the people who take part in them. Instead, one who does not have such a spirit, shall perform ceremonies lifelessly, almost soullessly. Less fruits for him: very limited effect among the faithful.
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4. And to it one could add the rule: few, but well: Do not multiply them capriciously since they would lose their prestige. The same is true as to making the holy Spiritual Exercises too many times during the year, to make the solemn adoration every week, etc.
And, so that they may turn out well, there are various means:
a) Decorum and cleanliness in church, in decorations, around the altar, in the vestments.
b) That every priest studies and performs to the dot the Sacred Ceremonies for as well as possible, also in minor churches and in chapels: inasmuch as also this can be a most efficient preaching to the people.
c) To educate young altar boys by establishing, where it is seen fit, the little clerics, like an organization: and as a rule a booklet would prove useful: I chierichetti, loro qualità, loro ufficio, (Altar boys, their qualities, their task) by Guerra (Società Buona Stampa, Torino).1
d) To see to it that there is a good training of the choir which shall not perform only sometimes or during the great solemnities a Mass or some musical motets, but to give singers to the choir and make use of the same choir so that the great mass of people knew little by little the most ordinary hymns.
For the liturgical education of the people, I shall never recommend enough the very beautiful book Manuale Liturgico del Cristiano (Liturgical Handbook of the Christian). L. 1 (Cav. P. Marietti, Torino),2 that contains the Latin text with the Italian translation alongside of all the prayers and ceremonies most commonly celebrated by the Church, with short explanations on the liturgical significance of each ceremony and rite. With this book, every faithful can take active part at the Divine Office and at the Holy Mass, the administration of the Sacraments and Sacramental Benedictions:
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many Bishops recommended that this book is adopted in Church during the sacred ceremonies, where, due to lack of knowledge as to how to lead them, numerous treasures of grace are lost.
§ 2. - HOLY MASS (ON HOLY DAYS)3
A) 1. Above all, there must be priests who can celebrate it. As much as possible, it must be seen to it that there are enough number of priests so that people are in the moral possibility of attending. Here, many practical persons observe two things: it is not convenient to keep a young priest for the simple reason of having a Mass more.
The young priest needs work, especially: what is more useful for keeping religion in a population, and certainly not only to attend to a carelessly said Mass.
Furthermore: is it convenient for a young parish priest, to binate so to make it easier for the population? ... The people will demand it even when the priest can no longer afford to subject himself to the serious unease that this thing brings about... It is good to go very cautiously: should one binate, it seems better to demand something as stipend. The people then shall adjust to not seeing him binate any more should the priest no longer could do so...
2. In the second place, Masses should be distributed not according to the benefit of the clergy, but according to the greater benefit of the people. It would be very good if, in populated areas and in city centers where Mass is celebrated in various churches and parishes, there were a common understanding among priests so not to have different Masses celebrated at the same time: or long spans of time without any Mass.
In establishing the holy day schedule, let it be observed as well that, where
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there are two Masses, let it be seen to it that the faithful had enough time to reach home and send the other members of the family to Mass.
3. With the schedule established, it has to be published in a way that it could easily be known by everyone.
In many small parishes, it is enough to announce it clearly from the pulpit during the Mass that precedes the changes: announce it in all the Masses and still during vespers. In bigger centers, it would be very good to hang a board with the schedule at the doors of the church, aside from announcing it in church. In even bigger centers, aside from these two means, there also is the usage of publishing the same schedule in the local newspaper or bulletin.
More: the bells must be rang: but in a way that people could learn to hear their own language: that is, long enough, giving few but clear and distinct signs. Here it is the parish priest or the church rector who has to exercise his authority over the sacristan.
4. Then the schedule must be firmly followed: ordinarily, do not anticipate because there are already people, nor delay in order to wait. In the first instance, the diligent would be punished for they would miss the ceremonies: in the second, it would reward the negligent... then, the first and the second would get the habit of coming in late... Punctuality, however, makes everyone attentive and everyone satisfied.
B) It would be an object of the priest's zeal to see to it that people attended Mass with all the devotion possible. To do that, the people must understand something about the Mass and they must be helped through some concrete means. And there are some norms:
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1. To sometimes explain, during instructions, during the explanation of the Gospel and more in classes of catechism to children what it is all about. Neither should he get tired of explaining it inasmuch as the people is rather slow to understand what generally is believed: many are not attentive when someone speaks, almost everyone has his head full of material interests and worries, and everyone forgets so easily.
2. Then inasmuch as nothing is remembered of what is practiced at least once in a while, it would be most useful that also we did what is being done elsewhere. That is, that the priest goes up the pulpit while another priest celebrates: from there he should guide the people practically in hearing Mass. This could be done: either by reciting aloud ordinary prayers as the rosary, the morning or evening prayers: or else by dividing the Mass into four parts, according to the four ends of the sacrifice: to adore God (from the start until the Gospel), to thank him (from the Gospel to the elevation), to ask pardon (from the elevation to Communion), to ask for graces (from Communion to the end) and on each one of them explanation is given, hence to recite with the people, an I adore you, my God, an act of thanksgiving, an act of contrition, an Our Father, etc.; or, better still, with the Mass thus divided, the priest himself, from the pulpit, could formulate four prayers that express these ends and to close each one with some prayer or suitable hymn together with the people. These initiatives, repeated once in while, will lead to teaching and directing well the people.
3. Other means of helping the people are:
a) the recitation of the Holy Rosary, with or without the hymn Lodato sempre sia...4 or better of the Sia lodato e
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ringraziato ogni momento, etc. Should a priest not be able to recite it, it would not be difficult to assign the sacristan or some other good person to do it. Generally, it seems good to form two choirs: one of men and the other of women: but there are those who say that it is better that one part be maintained by him who leads: by clearly and slowly reciting the words, he shall better address others. I would like to take note here that at first glance it seems strange but is already being done in other places: to recite the Our Father and the Hail Mary in the Italian language: is it convenient? Videant singuli et meliores.
b) Another manner would be that of letting the morning and evening prayers be recited aloud, but either by the priest among the people or by one among the people themselves. With the remaining time, other prayers could be said, according to the places and times: for example: Allegrezze di S. Giuseppe (Joys of St. Joseph), Coroncina del SS. Sacramento (Chaplet of the Most Holy Sacrament), Coroncina del S. Cuore di Gesù (Chaplet of Sacred Heart of Jesus), Preghiera a S. Luigi per ottenere la purità,5 (Prayer of St. Aloysius for obtaining purity), De profundis for the souls in purgatory, etc.
c) It seems convenient as well what a parish priest is used to do: to recite aloud and slowly those prayers in books of devotion with the title, Way of hearing Mass, in such a way that the people could join. A parish priest who could not keep children well behaved, resorted to this method: he required that the children repeated aloud and distinctly his words: the people little by little followed the example: and now in that town the holiday Mass is heard with truly admirable devotion. It would certainly be a lot better if each one brought the book in church: perhaps some parish priests could also
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procure them from a good number of faithful, if children are trained in it and made to keep the habit when grown up...; I, however, do not think that one could obtain it everywhere and from all the faithful. Hence, all things considered, it is generally believed that it is better to let the people pray together even if it would disturb somehow the celebrating priest or some pious person who want to recite special prayers.
d) Special attention to children. Above all, if it were possible, it would be a very good idea to set a special Mass only for them. Should this not be achieved, one could at least seek that all attended the same Mass. In this case, it is believed better to gather them together in a suitable place and not let them spread out in church; and, generally, the children in the presbytery, the girls under the balustrades or in a side chapel. It would be a very good thing if the priest or a good man stayed among the former; the teacher or some good woman amidst the latter. If these pious persons or this priest should recite the Rosary or other prayers with the people, they could tell the children to join them in choir. There are very zealous priests who, before the Mass, distribute to each of the children a booklet inasmuch as not all of them could buy it, or remember to bring it along. Others, however, say that this method has many inconveniences: it does not educate because it does not let the young get used to bringing the book: the books are easily ruined: they are expensive: many books are already given as prizes. They think it is better that the children bought the book themselves, or let the sacristan or some other suitable person sell them, at the least possible price, by buying many of them at once; then to insist that
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everyone brought his own copy in church. I know of a parish priest who assigned his catechists and the vice-curate to give an added point to those children who heard Mass with the book... and this point would then be added for the awarding... The parents themselves saw to it that the children did not leave for church without bringing with the book.
§ 3. - MASS (FERIAL)
In rural parishes, it is a must that there is at least a Mass very early in the morning: the others could be celebrated later; it is not good, however, as a whole, to celebrate different masses at the same time. And then it is best to reserve one of them for sickly persons, for the elderly, and also for the easygoing persons, an hour later; it is well understood that this is for those places where there are many Masses. If the Mass is read, the rosary or other prayers may as well be said, with the all the people, especially during winter. Here, however, it is not as necessary as in holy days wherein there is a greater number of persons who would rather pray otherwise. Also where, however, the schedule has to be fixed, published and diligently observed.
§ 4. - VESPERS
There are parish priests who believe it better to exchange the rosary for vespers: because, they say, singers are wanting; then when there are these, the number of people singing is so small... the other either are in the squares, or they sleep or they talk... The Rosary instead can be recited by all: especially if between the mysteries the hymn Lodato (Be praised)
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is sung... it becomes more attractive. Their reasons are serious especially as the proofs of them speak.
It is undeniable, nonetheless, that the majority of the people could be trained in singing, by letting all the children and the girls in catechism classes learn the five or six most ordinary psalms... A practice, done every time before or after catechism class, cheers up the young people and produces the desired effect.
More: since the most general usage and the practice of the Church prefer vespers, it shall be better not to introduce the practice of the Rosary without mature reflection, without a real need and without the assent of the legitimate authority.
§ 5. - HOUR OF ADORATION
Jesus Christ is continually in the Sacrament of his love in order to receive our acts of homage, to distribute graces, to console us. How could one ever explain our indifference to such a good God? It seems one could do it only by admitting a summary blindness among men.
Let us be lit up with love and zeal for the Eucharist and let us become priests afire: the hours of adoration are a very effective means for it. I shall tell the way to do it, beginning from the weekly adorations.
A) Weekly hour of adoration.
Candles are lit at the sides of the tabernacle, the pyx is exposed by the door of the same tabernacle: the incense is not necessary, neither is the Tantum ergo, nor the Oremus: the priest, however, has to put on the surplice and stole and, before storing the Most Holy Sacrament, he shall give
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the benediction with the same pyx, covered by the veil, if there are people.
None is prescribed as regards the hymn, prayers, etc., and the priest can do such an adoration either alone or to invite the faithful with notices or with the sound of bells: the faithful then, if there are, can be guided by the priest in prayer, or else left that each one prays on his own. In general, however, the people would find it burdensome to have to pray for one hour. Hence, it is held that it would be better: either to reduce adoration to half an hour, or to help with prayers and hymns the people, or be satisfied with the monthly hour of adoration.
As regards the manner of helping the people, the rules that are given for the monthly hour can be useful.
B) Monthly hour of adoration
It is advisable in every place: where the Aggregation of the Most Holy Sacrament6 could also be later established. It could be a most convenient so to let each one of the members accomplish the assumed obligation.
It is important, however, to decorate as much as possible the church; especially the main altar, with fresh flowers and a good number of candles.
Let the hour be the most convenient as possible: some suggest Sunday evening, towards nighttime; others, on the first Friday of the month, in the morning; others on Sunday morning. If morning is chosen, after having exposed the Most Holy Sacrament, Holy Communion is distributed, which on that day must be numerous, Mass is celebrated during which special prayers are said, a short sermon on the Eucharist is made, and, after the mass, the litanies are sung and the benediction given. Others suggest yet that it be done at vesper time: but then one has to see to it that during the hour two or more talks are made
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to the people in exchange for the parish instructions which would be obligatory.
As regards the methods, all are more or less good when people truly pray. In general, these can be indicated:
1. The method of the four ends: to adore, thank, ask pardon, beg for graces. In this method, the hour of adoration is divided into four parts: and in each of these a few words can be said, or else to only say prayers and sing hymns, as was said above, speaking of the Mass.
2. Recite prayers that more or less directly refer to the Most Holy Sacrament as are: Coroncina del Cuor di Gesù (Chaplet of the Heart of Jesus), litanie del Sacro Cuore (Litanies of the Sacred Heart), Rosario (Rosary), Atti di fede, speranza (Acts of faith, hope), etc.; among the hymns these are specially indicated: Te Deum, Magnificat, Pange lingua, Miserere.
3. Recite the Rosary, with reflections before the Our Father and of the Hail Mary's of each mystery, with some words of explanation in the form of talks before the people, or of prayers to the Most Holy Sacrament.
Then, in general, it can be said that attempts be made to make the hour in many varied ways: the heavy monotony is the enemy of devotion. More: one has to pay special attention not to exceed the limit of one hour: it is much better to let people want to repeat the same ceremonies than to bore them.
It is useless to say that in this hour, the solemn exposition of the Most Holy Sacrament, incensing, the benediction preceded by the Tantum Ergo and the Oremus are a must.
C) Adoration by classes of persons
The adoration becomes most useful when, given the time, the population is divided into four classes: men, women, young men, girls. In them, the priest
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who leads can say much more suitable words to his audience. Perhaps this is not feasible every month, in many parishes at least: but it shall not be difficult to achieve it during the times of the Forty-Hour devotion, the Spiritual Exercises, on the month of the Heart of Jesus, etc.: for as long as one seeks the opportunity for it. The children could have the preference after school hours and many teachers perhaps could give precious help: men, by preference, come late in the evening...
Certainly, special concern must be given to the young by trying to shorten their adoration: half an hour would be enough and by making it also pleasant with proper hymns and sounds.
It would also add more solemnity if the members of the different organizations wore their own uniforms, especially the youth.
Well trained youth and men would certainly be an impressive sight of piety that shall compensate all the efforts required for the celebration.
D) Extraordinary adorations.
These are those held during exceptional circumstances: for example, in times of drought, of serious scandals, of epidemic, for extraordinary graces asked and received.
Such circumstances shake the soul, everyone feels the need for God and most willingly people join the adorations.
As for the rest: more than so many rules what is needed is a living, ardent and constant zeal: required is a most lively love for Jesus Christ in the Eucharist: required is a holy desire for the salvation of souls. The priest who has these qualities turns industrious in finding occasions and the most effective means of holding such ceremonies.
Too many rules do not stir the cold ones and at times confuse the zealous ones.
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§ 6. - THE HOLY FORTY-HOUR DEVOTION7
They are established and are held in almost every parish: there is then no need to speak of their importance. It is worth taking note of some pieces of advice for their practice:
1. Let them be not too frequent: otherwise they lose their prestige and they do not produce the desired effect. In parishes, where too many are set, it would be useful to study if it were the case of keeping their substance and transform them as to their external forms: for example, to set a triduum of forty hours in the form of Eucharistic Triduum..., by establishing another that would serve as the accomplishment of the Easter obligation, seeing to it that a special day is set for each of the different classes of persons, for them to receive the Most Holy Sacraments; by setting up a third triduum as special Forty-hour Devotion for men alone, etc. It may perhaps be said that these would not seem according to the canonical laws... But laws are for men, for the Christian, for religion... and not religion, the Christian, man for the laws... In Austria it was willed that beneficiaries, which are too many or almost without purpose, be transferred to other poorer parishes, or to transform them to parishes.
It is understood that this matter belongs to the judgment of the ecclesiastical Authority.
2. The Forty-hour Devotion, just like all the other forms of preaching, must have as closure a General Communion: hence one who leads it must pre-establish this purpose in his sermons, in his pieces of advice. If this end is not achieved, the best of its fruits is lost.
3. It has to be seen to it that the hour of public adoration is celebrated in the most solemn possible way: let there be hymns, music, decorations, flowers,
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when possible: or at least to see to it that before the Blessed Sacrament the different groups follow one another uninterruptedly... For this, the personal invitations sent to homes, with very clearly stated timetable, would be most useful.
In some places, the exposition of the Blessed Sacrament is suspended from noon to two in the afternoon: in others, priests from nearby parishes are invited not only in order to have available confessors but in order that they may guide the people in doing the hour of adoration.
In such occasions, however, too abundant dinners have to be avoided.
4. Among us, the Forty-hour Devotions become truly most edifying in rural centers: where often they can be compared, as to the effects, to the Spiritual Exercises: a large part of the effect, however, depends on wise organization.
§ 7. - OTHER EUCHARISTIC CEREMONIES
It seems opportune to mention here other ceremonies in honor of Jesus in the Blessed Sacrament: ceremonies known useful from established practice:
1. Eucharistic Triduums made for particular classes of persons: men, women, youth, sisters, girls, members of the Association of St. Aloysius, also in special circumstances of feast, novenas.
2. Triduums for the adoration of the Blessed Sacrament.
3. Weeks of Eucharistic Exercises
4. Ceremonies for the inauguration of the Association of the Most Holy Sacrament.
5. Eucharistic closure of months of preaching, of Spiritual Exercises, of Lenten Practices.
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§ 8. - MONTH OF MAY
Per Mariam ad Jesum (To Jesus through Mary). If we establish the devotion to Mary Most Holy, it is in order to establish more perfectly the devotion to Jesus Christ: it is to give an easy and secure means for finding Jesus Christ. The saying that the devotion to Mary Most Holy leads us away from Jesus Christ is to be rejected as an illusion from the devil; its opposite precisely happens: this devotion is necessary for finding Jesus Christ more perfectly, love him with tenderness, serve him with all fidelity (Blessed Grignion de Montfort).8
Let us not get scandalized so easily if certain souls are too devoted to Our Lady!!! If the priest leads well such a devotion, according to the Church, souls shall have immense advantage from it rather than harm: it is convenient that, for such purpose, such devotion ought to guide the practice of virtues and like Mary we must especially ask what is beneficial to our souls.
One of the gentlest manifestations of such a devotion and at the same time one of the most effective means of promoting it is the May devotion. Everyone knows how useful it is: it already is fruitfully practiced everywhere: yes, fruitfully: it is therefore enough to remember few particulars that could be good for zeal.
1. In rural villages, it is good to anticipate the devotion somehow: in order that the people, still free from heavy work, could better participate in it.
2. To set, at least some parts, to preaching in view of encouraging the people to approach the Sacraments.
3. At the close, see to it that the people, divided by classes, could comfortably approach the Holy Sacraments.
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As regards the topics to discuss in he preachings, however, one may choose the so-called Muzzarelli9 method and that of speaking always of Our Lady. As regards the method of Muzzarelli, there are useful books:10
ALESSI, Rosa Mistica (Mystical Rose), L. 3.
BERSANI, Mese di Maggio (Month of May), L. 2.50. (Società Buona Stampa - Torino).
FINCO, Virga Jesse, L. 3.
MAZZINI, Nel più bel mese (On the most beautiful Month), L. 1.
Mese di Maggio pel popolo (10 thousandth) Month of May for the people (10,000 copies),11 L. 0,40.
Raccolta di Sermoni pel Mese di Maggio12 (A collection of sermons for the month of May), L. 2.50. (Cav. Pietro Marietti - Torino).
If, instead, the topic is mainly on Our Lady, one can choose, among the topics, the explanation of the Litanies, of the Ave Maris Stella, of the Magnificat, of the Hail Mary, of the Hail, Holy Queen; or else The life of Our Lady, the Rosary, the Virtues of Mary, etc. Most useful books according to such a method are:
Corona di Maggio (May's Crown),13 ed. IV, L. 1.50.
FALETTI, Maggio a Maria (May for Mary), II edition., L. 375.
- Profili Mariani Contemporanei (Contemporary Marian Profiles),14 L. 3.
SICCONE, Pregi della Vergine (Qualities Mary). 39 Sermons.15 L. 2.
- Vita di Maria SS. in 31 Sermoni (Life of Mary Most Holy in 31 Sermons).16 Ed. VII, L. 1.50. (Cav. Pietro Marietti - Torino).
CARMAGNOLA, La porta del Cielo (The gate of Heaven), L. 1.50.
- Litanie spiegate (Litany explained),17 L. 0.40.
PENTORE, Nostra Madre (Our Mother), L. 1.50.
BERSANI,18 Vita di Maria (Life of Mary), L. 2,50.
CORNALE, La Rapitrice dei cuori (The Capturess of hearts), L. 3. (Buona Stampa - Torino).
4. Let the closing, like the opening, fall on a Sunday.
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5. As for the practices to do, these depend on the different places: in some places, there is the daily sermon, Mass on Mary's altar, music, grandiose settings: in others, less. It is however advisable that also in the rural chapels, the parish priest tries to decorate the image of Mary; every evening, with the tolling of bells, let him invite the people to gather together and recite a third part or even just a mystery of the Rosary, say the prayers and read the short reflection of every day by Muzzarelli. Such a reading is considered of great help.
Aside from the books mentioned above, the following books are very good for reading to the people during the month of May: Maria al cuore della Giovane19 (Mary to the Young Woman's Heart) (20,000 copies), L. 0.50 - BUETTI, I Misteri del Rosario (Mysteries of the Rosary), L. 0.80 - Mese di Maria delle anime di virtù (Month of Mary for virtuous souls),20 ediz. V, L. 0,80 (Cav. Pietro Marietti - Torino).
§ 9. - HONORING MARY
It is a practice which is not only widespread but is also most accepted by the people. The manner of doing it is as follows:
On a grandiose throne, place the statue of Our Lady, surrounded with decorations and lights, in the middle of the church. If this were not possible, one could at least place the statue by the main altar but in a way that it does not directly stand on the tabernacle. Let it be somehow behind: or else expose it from a side of the baluster, or leave it in its own chapel: in any case, however, it should be carefully adorned. The people could be told to bring candles that they could buy in the village, or else in the sacristy or find them ready by the statue, with the price indicated: however, let there be
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enough candle holders or pyramids.
Whom to invite in it? Either the different classes of persons separately, at specific times: or else a single group alone, for example for young people, for girls, men; or else everyone indiscriminately.
How to spend the time? Granted that there is a certain order in the distribution of the hour and of persons, the Priest could lead the recitation of the Rosary, with short exhortations, with special hymns. The priest, however, could assign as well some other persons for the hymns and the prayers. Each class of persons could stay for an hour, or even but half an hour. When, instead, the people are invited not in groups, they could be taught beforehand from the pulpit what would be done in front of Mary Most Holy.
In what circumstances could such honoring be done? When it is believed suitable: for example, at the close of the month of May: during the novena or feast of the Immaculate Conception or during other special feast in honor of Mary Most Holy, at the close of the Spiritual Exercises, when a special grace is being asked from Our Lady, etc.
§ 10. - THE ROSARY
One of the better signs of the religious spirit of a family is the daily recitation of the Rosary, at least during the winter season. Oh! How much good is drawn from such a practice. How zealous should the priest be to promote such a practice! He could impart it from the pulpit, with sermons and admonitions: he could impart it from the confessional with the advice given to all, but particularly to mothers of families: he could impart it in catechism
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classes by teaching it to children and leading its recitation as well as by letting the mysteries be memorized.
One of the most effective means of propagating it, however, is to pray it in church.
In many places, it is prayed in the evening, or late in the evening, and people are invited to join in with the ringing of the bells: a very good thing. More so if it is prayed, together with the prayer formulas, with some examination of conscience: wherein the points are given by the priest through clear, short questions, asked slowly.
Another manner of propagating it is the explanation of the mysteries. This could be done during the month of May or of October, but better still in this manner: on Sunday evenings, instead of vespers and sermons, to expose the Most Blessed Sacrament: the priest from the pulpit proclaims the mystery, then he explains it briefly, expressing the graces to ask and the things to learn from it...: then, kneeling down with the people, he recites the Our Father and the ten Hail Mary's: finally to sing the litany and give the benediction. For the whole ceremony, let not one hour be exceeded.
A third manner, very effective, of promoting it could be to establish among pious souls the Perpetual Rosary21 which entails the recitation of the Rosary continuously for an hour chosen every month. For this, one has to refer with the Director of the Perpetual Rosary (Convento di S. Maria Novella, Firenze): just as well to establish among busier people the Living Rosary, that requires the daily recitation of only a mystery and each month a holy card is sent to members where the mystery itself is designated... (For this, one has to refer to the office of the director in Rome, Via dei Chiavari, no. 6). This is for the adult. To let the adult persons get used to prayer it is most effective to establish
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among the young (below 16 years old) the Living Rosary for Children, that requires the recitation of a single mystery and sends every month a holy card like the Living Rosary. (Refer to the Convento di S. Domenico, Torino).
Useful means as well are: the recitation in church by the Daughters of Mary,22 before or after vespers; the recitation during the Mass; to set the fifteen Saturdays in preparation for the feast of Our Lady of the Rosary or of Our Lady of Pompei, during which explanations are given of the mysteries themselves; the spread of booklets, holy cards, rosary beads, etc.
§ 11. - FEASTS AND SOLEMNITIES OF MARY MOST HOLY
These contribute as well for the reawakening of the devotion to Mary Most Holy as long as they are well celebrated. Aside from the usual importance for the external devotion it is necessary to always remember that the principal part of every religious feast is a devote and general Communion. As regards the exterior things in the church, it is very good that the priest, for as much as prudence allows him, stopped dangerous entertainments: to this effect, as we shall see, nothing is more beneficial than to preach on the eternal truths and to provide meanwhile some pleasant and innocent distraction such as races, movies, projections, a small stage play.
As regards novenas and triduums that are made to precede, aside from what is already practiced, I point out only how convenient it is to share some thoughts to the people during Mass and benediction: on the eternal truths, on the virtues of Mary Most Holy, etc. Even just two minutes could be dedicated to it: for as long us it is a very useful and practical thought: often it is more beneficial than a whole sermon.
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§ 12. - LITTLE CLERGY
In different parishes, the Little Clergy or the Circle of Altar Boys has shown positive outcome. It is a kind of union, directed in most cases by the vice-curate, among boys who can serve in different ceremonies: processions, low and high Masses, benedictions, Sacred Viaticum, burials, etc. The substance of such a union is found almost everywhere: but a convenient organization brings many advantages.
Above all in view of having well-served ceremonies, not excluding solemn Masses: inasmuch as some classes in ceremonies can be held, those who do not serve well could be excluded, etc. More: the danger of not having servers in some circumstances is avoided, while in other, if there are many of them, quarrels happen in the sacristy or in the choir. Among them, without any direct work, the future seminarians and clerics, with the grace of God, are trained. Finally, parents shall be ambitious that their son serves in special occasions: and with this means, in some parishes, parents themselves, who stayed away for some time, were attracted back to church and to the sacraments.
How is it organized? One begins with those few boys who are already serving in church; those, who seem more inclined to piety and are more intelligent, are made to join in such way as to have about ten or even less of them.
By attracting them with candies, fruits, toys, pieces of advice, they are taught how to serve Mass, while requiring of them precision in the ceremonies and good pronunciation of the words: then the intention of organizing them is explained and, little
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by little, they are taught how to serve the other ceremonies: benediction, formal Mass, burials.
After instruction, a president and a vice president are elected from among them: arranged in order, a list of their and the members' names is made on a framed poster and this is preferably placed in the sacristy.
In places where there are many ceremonies, a list of those who ought to serve one or the other mass would be made: a just distribution of the little incomes for services, of burials and baptisms is divided among them: one who is not a member of the circle is excluded from the service.
To this first nucleus, which is good to place under the protection of St. Aloysius or of some other young saint, others could gradually be added, either as honorary or effective members. The list of names could include a section for the benefactors of the circle: and benefactors shall be those pious persons who offer candies, fruits, excursions, etc., for the young altar boys. In a place where the parish priest took a special care of them, the group reached about eighty members. Among them there was a real section of singers: every solemn feast, while some served, others, functioning as clergy in the presbytery, sang the de Angelis Mass: then, the more instructed also became assistant catechists. It's useless to say that each of them had his own uniform.
As regards uniforms, one could seek the help of pious persons who may want to donate them: perhaps, also each young member be required to provide for his own uniform. It could have different forms: in some places, it is an alb like that of the members of the Association of St. Aloysius, in others a small but real black soutane, in others still, a red soutane, in others a short soutane that is bound around the body...: it is understood that over these habits, a surplice is worn.
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Like any other good deed, it requires some sacrifice: it requires that every week or almost, the ceremonies are practiced: it requires that there also should be some novelty, rewards, entertainment: most of all, however, it requires that there should be a priest zealous for celebrating well the sacred ceremonies.
§ 13. - CHOIRS
According to the spirit of the Church, everyone ought to take part in the singing, also during Mass. However, since it is necessary that some should be better trained in support of the choir, the guide to others and for the more difficult parts, it is necessary to give much importance to the choir where the better voices are trained.
The motu proprio of Pius X23 to lead again the sacred song to that spirit and that seriousness that is proper to the church is known to all. To us obedience is left, no matter what our opinion might be: when the Pope speaks there ought to be no diversity of opinions: Roma locuta est, lis finita est.24 There should be, however, prudence and reflection in introducing the necessary changes, either in order not to impose on other elderly priests, or in order not to hurt much the sensitivity of the older singers. The young priest, rather than doing something against the parish priest's will, rather than go against him, rather than murmur with the people, should stop whatever contrary feelings there might be... Let him be loved by the parish priest in his obedience... in this manner, he shall obtain what seemed to him inspired. And this norm is applicable generally to all those other modern prescriptions or directions that come gradually for the care of souls.
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As regards the reluctance of the older singers, it seems we can say: try to convince them with the will of the Pope as reason and make them have a taste of the new hymns. If they give up, everything will be fine: if not, the older ones may be set apart and younger ones included: but this most prudently, otherwise the older ones would be set aside without attracting the younger ones: the spirit of the Lord is not violent.
In forming a choir, some regulation is required. Here are some things, tested by experience, to place in them. The choir shall render its services regularly in the parish for free: for special occasions or in some other places, it could require some fees... to be divided among members or to keep as fund... Practice days shall be set... Those who miss practice without justifications shall be fined for... (L. 0.10?) in favor of the association... With someone of the members' family dying, the choir shall render its services during the funeral Mass for free.
The practice hours to choose must be the most convenient: but for children and the girls, during daytime: the men may come also in the evening. The place for the choir practice may be wherever for the boys and the men: for the young, instead, it shall be by rule better in the instruction halls or in church, better if assisted by the sisters. With these, all the concerns in treatment and as regards chastity should be exercised. How many young priests, also in innocence, had unpleasant experiences from such choir practices!
One who starts choir classes, however, must immediate think that he shall have to do sacrifices, perhaps big ones, as regards his wallet, time, comfort: and that perhaps, in spite of these, the fruit shall be little, and contradictions will not be wanting.
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Furthermore, the young priest has to have to consider attentively before starting choir classes: the work will not be lasting if it lacks the moral and often also the material support coming from above: and in our case that which comes from the parish priest. Hence, ordinarily, the parish priest should be the first to speak about it to the people, to inform what he thinks is best, to invite the choir members, to look for the places for practice, and to insist to parents so they may send their children there.
If this is wanting, perhaps those words of praise, of encouragement, that are often a principal support would never come: perhaps the material help that is indispensable for giving awards may never come.
As regards the materials to teach, others say that they ought to start with the more attractive polyphonic songs and then slowly guide the students to the Gregorian chant: others instead say that they ought to begin with Gregorian and then as needs arise or as a prize, polyphony may be taught. This depends on the places; but whatever may be the method, it is certain that the dominant and most principal part must be the Gregorian chant as it is truly the Church's hymn, and which is most commonly needed. This is also to avoid the serious inconvenience, lamented by many priests, that in many parishes, where there are flourishing choirs that are perhaps also awarded in music contests, the priest is left alone to sing the vespers. It is, however, impossible to mention everything that is needed for a choir: many things shall be suggested by the zeal and the experience of the priest, others by the circumstances, others still by the choir members themselves.
Do not be discouraged with the first difficulties: the work is often ungrateful: but the singing is, in the hand of the priest, a great means for attracting to the church and the sacraments
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the reluctant and also for approaching the people, make them like it and thus promote greater spiritual welfare.
Many expert parish priests have observed that the choir practices of girls should not be entrusted to priests just out of the seminary. In seven cases out of ten, there has been negative proofs, because, also applying the due precautions, talks have taken place even if there have not been real failures.
Such choir practices could be entrusted to sisters or some good expert lady: in some cases, the parish priest himself could do it; and so the vice-curate, but after a some years of ministry. Should it be that the work is entrusted to one in spite of everything, it shall be indispensable that the rules established above be observed and it would be even more useful if the parish priest attended such classes.
§ 14. - HOUSEKEEPERS OF THE MOST HOLY SACRAMENT
In one parish where the church is badly kept as regards cleanliness, an organization among young ladies and other less engaged persons have been formed. The organization assumed the name of Housekeepers of Jesus in the Blessed Sacrament. Twice a week, by turns, they sweep the church's floors, take away cobwebs, dust; they prepare and maintain fresh flowers on the altar, wash altar linens, take care of the floor rugs, keep in order the vestments, etc. This institution can be of help to those places where it is not possible to pay or not pay enough a sacristan and where there are no sisters as well. Various precautions, however, are necessary so that there are no abuses. First of all, let such persons be truly pious: then let the work be carefully divided among them: let them not do
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their work alone, nor when the community is in church: let the people know that they do not come only to talk to the priest. Should there be whatever suspicion on this regard, let this work be set aside: every danger would be kept afar if the church were separated from the rectory and these persons do not do their work until the priest has gone out of the church. Before working, they could perhaps spend five minutes for adoration.
§ 15. - UNION OF CHILDREN25
FOR ACCOMPANYING THE HOLY VIATICUM
In different parishes, is established an association among children who task themselves to accompany by turns the Sacred Viaticum brought to the sick. In some places, this is one of the duties of the little clerics and in others, by a separate group. It is well understood that many children, especially in the country- side, cannot fulfill such duties: but there are many who could comfortably do it. If Jesus cannot always have a big group of adults in his following, let there be at least his small friends to be his escorts, like soldiers.
§ 16. - THE PAGE CHILDREN26
They are boys and girls who, during procession, precede the Most Blessed Sacrament or Our Lady's statue casting flowers. Often they are the same members of the little clergy: in some places, they are those who form the group for the accompaniment of the Holy Viaticum.
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They should wear decent clothes, better if they had their own uniform, best would be if the mothers agree to buy for each of them a set of clothes the same for everyone.
They are dear to Jesus and to Mary Most Holy, they make the procession more attractive, they draw the attention also of those among the people who consider themselves well-off and educated, but today stay much away from processions.
It is, however, a must that they are led, provided with decent baskets, that they spread flowers abundantly, that they behave in an edifying manner. These things depend on the zeal and the industry of the organizers.
Let it be remembered that also these pages can be aggregated into a confraternity, which has its universal principal office at the basilica of the Holy Apostles in Rome.
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1 A. GUERRA, I chierichetti, loro qualità e loro ufficio, Tip. Salesiana, San Benigno Canavese 1902.
2 Manuale liturgico del cristiano, (Liturgical Handbook of the Christian) or “The liturgy that ordinarily is used in churches according to the Roman right”, A work by a parish priest of the Ticino area, Marietti, Torino 1913.
3 It is good to remember here, once more, that the whole discourse on the pastoral of the Eucharistic celebration presupposes the old practice according to which the priest prayed silently in Latin while the people “heard” (if they could) or better spent the time in other prayers, individual or community. All these matters are no longer timely due to the new liturgical discipline.
4 “May the most holy name of Jesus, Mary and Joseph be always praised.”
5 “Be praise and all thanksgiving be every moment thine...” Known popular prayers attributed to St. Alphonsus de' Liguori and contained in manuals of devotion such as Massime eterne (Eternal Maxims) and others, that Fr. Alberione wanted later to be reprinted many times.
6 Cf. ATP, no. 34, note 30.
7 The “Quarantore” (Forty-hour Devotions) are a form of adoration of the Most Blessed Sacrament for forty continuous or uninterrupted hours. It seems they were first celebrated in Milan in 1532. On 27 June 1577, St. Charles Borromeo issued a clear instruction so-called “Avvertenza” (Instruction) on this pious practice. It served as the model of the ones later issued by the Supreme Pontiffs. The pious practice was approved by Clement VIII with the Bull “Graves et diuturnae” in 1592. The ceremonial for the 40 yours was contained in the “Instructio Clementina: published by Clement XI in 1705. Cf. L. CATTANEO, SSS, L'adorazione eucaristica, in A. PIOLANTI (editor), Eucaristia, Desclée, Roma 1957, pp. 943-956.
8 Cf. LUIGI M. GRIGNION DE MONTFORT (St.), Trattato della vera devozione alla Santa Vergine e Il Segreto di Maria, a cura di S. De Fiores, San Paolo, Cinisello Balsamo (MI) 2000
11 , no. 62. publishes the new Italian version translated thus: “If therefore we establish the solid devotion to our Most Holy Virgin, doing so is nothing but to establish more perfectly that to Jesus Christ and to give an easy and secure means for finding Jesus Christ. If the devotion to the Most Holy Virgin should lead us away from Jesus, we need to reject it as an illusion from the devil, something that is so false so that as I have already demonstrated and shall demonstrate in a short while, this devotion is not necessary if not to find Jesus Christ perfectly, love him tenderly and serve him faithfully.”
9 Muzzarelli in his method suggested an easy and short way of celebrating the month of Mary. It consisted: - in the daily recitation of a third part of the rosary or else the chaplet of the Immaculate; - in doing a brief reflection characterized by an “example”: - in suggesting the “flowerette”; - in the recitation of St. Bernard's prayer: “Remember, most loving Virgin Mary...” and of the litanies. From among the many methods, that of Muzzarelli was the most sought after and used. His book has had 150 editions. Cf. A. MUZZARELLI, Il mese di Maria, 8ª ediz., Fiaccadori, Parma 1910.
10 Cf. Index of authors.
11 It probably refers to the book: Mese di maggio del popolo (The people's Month of May), opera di un parroco di campagna (a book by a rural parish priest), Marietti, Torino 1915.
12 Probably it refers to the book: Raccolta di sermoni per ciascun giorno del mese di maggio sulle prerogative di Maria SS.ma (Collection of sermons for each day of the month of May on the prerogatives of Mary Most Holy) Italian translation by Paolo Cappello, 2
nd edition, Marietti, Torino 1864.
13 The author of the book is probably: M. CASANOVA, Corona di maggio (Crown of May), or Mese di Maria per le parrocchie (The month of May for parishes), Marietti, Torino 1905.
14 The author of the book is probably: L. FALLETTI, Profili mariani contemporanei (Contemporary Marian profiles), Marietti, Torino 1914.
15 The author of the book is not identified as Siccone as in the text, but as PICCONE, I pregi della Vergine Madre di Dio, esposti in 39 sermoni, 7ª ediz., Marietti, Torino 1893.
16 The author of the book is probably: T. PICCONE, Vita di Maria SS.ma esposta in 31 sermoni, 6ª ediz., Marietti, Torino 1893.
17 The text has not been identified. Probably it refers to A. CARMAGNOLA, Le litanie della Madonna, Ufficio delle letture cattoliche, Torino 1906.
18 The author of the book is not identified as Bersani as in the text. It probably is C. BERTANI, Vita di Maria Santissima (Life of Mary Most Holy), Tip. De' Paolini, Monza 1902.
19 It probably refers to the book Maria al cuor della giovane (Mary to the heart of the young woman), meditations for each day of the month written by a priest of the Congregation of Missions, Marietti, Torino 1907.
20 It probably refers tot he book: H. L. SACERDOTI, Mese di Maria delle anime di vita interiore (Month of Mary of souls of interior life) or the life of Mary Most Holy proposed as model for souls of interior life, Marietti, Torino 1910.
21 Alongside with the principal confraternities of the Dominican spiritually there arose some particular associations, the oldest of which is the Association of the Perpetual Rosary, where the members are committed to recite, by uninterrupted turns, the holy rosary while choosing one of the 24 hours of the day. Other similar manifestations are the association of the Living Rosary, founded by Pauline Jaricot, a Dominican Tertiary, and also the associations of the Living Rosary among the children and the youth. Cf. L. A. REDIGONDA, Frati Predicatori, DIP, IV, 1977, pp. 923-970.
22 Cf. ATP, no. 94, note 2.
23 Cf. PIUS X, Inter plurimas pastoralis officii sollicitudines, motu proprio, ASS, XXXVI (1903), pp. 329-339. With this document, the Gregorian chant is assumed again and music and choral singing in church is regulated.
24 Cf. ATP, no. 37, note 1.
25 It is an association that gathers children of both sexes from six to fifteen years old. The first idea of the “Pages of honor” of the Most Blessed Sacrament is credited to Msgr. G. B. Scalabrini, bishop of Piacenza, who, during the Diocesan Synod of 1889 expressed the desire that children should be called near the Most Blessed Sacrament, in a place reserved only for them, near the altar. The assignment to execute this resolved fell on Canon C. Molinari who drew the first rule and launched the association in his village parish of St. Eufemia, on 1 January 1904, with very happy results. The association spread to various dioceses and also abroad; in 1908, there were 20,000 enlisted members. Cf. E. DEGANO, Paggi d'onore del SS.mo Sacramento, EC, IX, 1952, pp. 555-556.
26 See preceding note.