HEADING III
RELATIONSHIPS OF THE PRIEST
Preamble. - The Priest has been sent to be a fisher of souls in the world. Hence, he has to live in the world: a world that has to be illumined with the light of the gospel, a world that needs to be healed through the salt of grace of his sacred ministry. He shall be a much better apostle as much as he shall know how to regulate his relationships with people. His relationships must be holy if it has to sanctify.
It is useless to say that the priest's relationships with people are difficult. It is quite known: here are the words of Jesus Christ: Mitto vos sicut agnos in medio luporum...: estote ergo prudentes sicut serpentes et simplices sicut columbae...1 these are not without sense, nor are they said casually. I would be good to study them inasmuch as, made prudent and simple, we may succeed in winning everyone over to Jesus Christ.
Principle and division. - What in the priest should regulate the quality and the quantity of relationships, their number, their frequency, the manner and the measure, is not natural inclination, caprice, interest, honor or, worse, vile passion. All these can turn our relationships into so many diabolical traps for us and for souls. The only regulating principle is this: everything and only for as long as prudent and ardent zeal for souls require them.
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Coming now to details, relationships can be distinguished into relationships with fellow priests and relationships with the faithful. It shall however be good to warn once and for all that here we cannot tell everything that concerns such relationships, but only inasmuch as it has direct or indirect influence on the salvation of souls, for which everything has to be sacrificed.
§ 1. - BETWEEN PARISH PRIEST AND VICE-CURATE
With respect to the vice-curate, the parish priest assumes three qualities: he is superior, he is a companion in labor, he is father.
As superior, he has the right and duty to regulate the exercise of external ministry. External, because he has to allow the vice-curate broad freedom as to what refers to confession, while guarding himself over every spirit of envy. He has to regulate the exercise of the ministry, but he has as well to allow him in things he entrusts that freedom that makes him feel responsible and allows the vice-curate to carry out his activities. Too broad a freedom, if the vice-curate is not truly of the best disposition, is harmful: but an overload of suspicious vigilance on him, too detailed commands, a continuing diffidence bring down and snuffs every zeal.
It is good to exercise one's being superior without making it weigh on others. Therefore let there be no imperious commands, no orders given through the servant, generally speaking, let him not command continuously. In general, charity and prudence do good. The following principle cannot be good: I never command the vice-curate: he must know enough what he has to do. Most praiseworthy instead it is to command in the form of request by saying, for example, Please...
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The parish priest as well has to be vigilant over the vice-curate: and in due time he shall have to correct him, just between the two of them, but never in public: rather, in public, he has to support him. If the defects are serious, he has to advice him firmly, charitably and confidently: if he is incorrigible, he shall inform, secretly, the Bishop so that he could see to the problem.
His being a superior certainly does not extend over the things that belong to the vice-curate as an individual; understandably when there are not abuses to correct.
Here, however, let us take note of something important. One of the major misfortunes of a young priest is to find himself without any work to do.
The future of the priest often depends on this: and the parish priest has a serious responsibility in it. Often, it is not enough to say: he can study, let him do so! The young priest needs help, needs a bit of support also in this: inasmuch as often he, on his own, does not know how to direct and guide himself in these first years of ministry.
Hence the parish priest shall do very well to see to all this, in all ways possible: he shall be in the music classes, he shall share with him special sermons, he shall be studying with him, for example: moral theology, etc. It is a very good thing for him to discover his good qualities and abilities, and in time, if he sees it convenient, to entrust him that work or those activities where he foresees the young priest as competent. He shall not allow him, however, to do the work that belongs to servants: to let him chop wood, to work in the cellar, to fetch water, to cook, etc.: he could ask him for some small services, but always in the manner of friends and what befits the dignity of the priestly character, never in the manner one imposes over helpers.
As a companion in work, it shall be very beneficial to inspire him
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and infuse in him confidence especially in those things that are to be done together. And in here lies an experiential truth: the first place where a priest exercises the office of vice-curate more often leaves in him a decisive influence in the direction and in the zeal of his entire future ministry. The young vice-curate, just out of the seminary, is like wax that is capable of being molded into whatever shape: and the shape is offered by the parish priest, in his manner of preaching, of living in the convent, in exercising zeal, etc. A number does not entirely assume the shape, no one is capable of entirely withdrawing from it. What a delicate task shall the parish priest feel while thinking that in large part the ministry of the young companion given him by the Lord depends on him! How much care has he to pay in showing him examples of zeal, in presenting himself as model in preaching, in assiduousness in the confessional, and in the whole of pastoral care! In advising him in time, in encouraging him, in comforting him, etc.!
Rather, it would be most useful to often talk to him about things belonging to the ministry, for ex., at table, while on a walk, etc., to instruct him on the manner of performing the sacred ministries, to let him know the principal dangers of the parish or the nature of the people in general and in particular... and also to hear his suggestions, his observations, etc. Any person, even a child, can say something useful: how much more he who desires to do good and is enlightened by God!!
It would be signs of little love to leave him fall into mistakes: criticize him before an employee or let him be treated by servants as someone inferior: to talk against him before the people or before confreres: not to defend him from criticisms: not praising him ever, also in public, for what he has done,
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not ever showing himself satisfied of his actions, no matter how good they are.
As Father. - He shall love his vice-curate and he will show his love: a) in a decorous treatment as regards to housing, food, to special health needs. He shall never treat him in a manner inferior to himself and, according to conveniences, he shall also behave as a superior: as regards food, for example, if the parish priest has, for reasons of economizing or of health, prefers light wine, let him not pretend that the vice-curate, would adjust to him, thus perhaps doing harm to his health or go through serious sacrifice; as regards the servant, to impose on them to obey him in ordinary things; as regards the people and the sexton, to consider him as none other than himself;
b) also not to impose on him too much work, in order not to exploit him and when he shall see that the welfare of the curate demands that he changes places or present himself in parish qualification tests, he shall know how to grant it to him with adequate time and also to deprive himself of him.
The vice-curate with respect to the parish priest. - If the parish priest is a superior, the vice-curate owes him obedience. He has to study the method of the parish priest's pastoral caring and go along with it according to how his conscience tells him. To pretend to impose his ideas and tendencies, to want to immediately give his own direction is a wishful thinking; rather, usually it causes disagreements and, willing to do more and better, one rather does nothing or perhaps something bad. The parish priest has the responsibility and the vice-curate has to leave it to him; the parish priest is stable, the vice-curate is but in passing: hence, let him not introduce new things so easily.
The case may arise as well when the parish priest might be rather negligent out of old age or for other reasons: and the vice-curate full of zeal and of holy intentions.
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And so? Let him seek the advice of Superiors or at least confer with a holy confessor: then let him do what is told him. Should one has to say something, in general, it can be noted: that often what seems to us zeal is imprudence: that good works, also the better ones, if they are not stable, would be good for so little; that in most cases it is prudence to follow the method already used by vice-curates of the best spirit; at the beginning, it is always better to win over the spirit of the parish priest through humble obedience, and with the most sincere affection, then little by little the vice-curate may express himself, as, from case to case, for his points of view or intentions, or simply refer what has been done somewhere else, propose something easy, etc... Perhaps, he will obtain more than he might have hoped.
Harmony in action is that useful and necessary that for its sake the vice-curate has to make every sacrifice: 1) of time, he has to stay with the parish priest by accompanying him in visits and in walks, when he desires it and prudence allows it, for as long as doing so not so much time is wasted; 2) of self-love, by trying to let praises reach the parish priest, though he may have earned them himself by his work; by asking advice in all those things allowed by prudence; by asking information as regards persons of the village; by asking him, before a sermon, if there were something regarding the topic that needs to be noted and after it to inform him about the mistakes committed; 3) of comfort, by adjusting himself with the parish priest as regards food, lodging, schedules, etc.: rather by trying to precede the parish priest in all his desires; by showing himself happy about everything, if there really are no serious discomforts; by always remembering that, ordinarily, disunity would be a great ill for the parish life and for the pastoral
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welfare; 4) of words, by imposing on himself the absolute rule of not ever complaining either before the servant, or with the population, or with his confreres; rather, by seeking to support him and excuse him always, except in the case of very obvious mistake; rather, praise him in the pulpit and in private each time this is possible. Complaints can be done before the [altar] of Jesus in the Blessed Sacrament and at the feet of Mary Most Holy.
The parish priest is work companion: but the curate has to seek to carry out the more burdensome part: for example, to wake up at night to serve the sick, to be the first to go to church in the morning, to celebrate the most uncomfortable mass, to accept from the parish priest those assignments that he might want to give, seeking to accomplish them well, rather asking the opinion of the parish priest as regards what has to be done. If he has complaints or reproofs as regards the servant, the sacristan, let the parish priest do it: if these do not correspond, it is ordinarily better to shut up.
The parish priest is father: hence let the vice-curate love him as would a son, console him in his pains, help him in his needs, especially, should he get sick, he has to bear with his defects.
Could it happen that there might be really serious defects and difficult to correct, harmful to souls and to himself? The vice-curate shall examine them before God, pray at length, speak about it with his confessor and, under his advice, he could secretly confer with the Superiors; and then submitting himself to their views: but let him do it fortiter et suaviter.
And here, it shall be well to avoid every hurried desire to change vice-pastor, to remember that there are crosses and miseries everywhere; that wherever we go, we bear the baggage of our defects, just as we
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find them everywhere; that it is better to know how to adapt oneself to the first place one has been assigned because one will be more successful by liking to stay on.
§ 2. - RELATIONSHIP BETWEEN PARISH PRIEST AND
NEIGHBORING PARISH PRIESTS
A great good may come out for souls from the sincere harmony among neighboring parish priests: just as on the other hand (all'incontro)2 so much harm would come out from lack of union.
A) For the sake of harmony, it is good:
1. To often confer with one another on topics of pastoral theology, either concerning the external activity of the Priest, for ex., that which is called with the name of Catholic Action, the relationships with town authorities, etc.; or with internal activity, as it might be the manner of dealing with backsliding penitents, the daughters who go to dance, etc. For this, nothing would be more beneficial than what is suggested above: to hold real pastoral conferences: while choosing two or three priests to tackle practical topics, spending an hour of adoration together, also with the people; while each pays a small contribution for the expenses. The fruit has been very good in every respect in those places where it has been experimented.
2. To take recourse to the advice of colleagues, especially from among those well tempered, in very difficult cases: inasmuch as it is not always possible for one to refer to the Bishop and the Superiors.
3. To render one another help in circumstances of greater work, especially when there is a lack of priests. This may become necessary during Spiritual Exercises, general confessions for adult or for children, during solemn celebrations, etc.
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St. Alphonsus more often advised that neighboring priests exchanged places for some days so to give more freedom for going to confession. I know of some parishes where the Priests exchange places to preach the Spiritual Exercises or to preach the Forty-eight hours, etc., considering the lack of means. In other parishes, the Vicar Forane assigns to each of the Priests under his jurisdiction to study a special theme, so that he could speak about it with competence, for ex., on agriculture, alcoholism, the organization of catechism, etc. After having completed each one's assignment, each eventually turns to his parish to hold sermons, lessons, conferences, etc., as the case may be. In this manner, as work and expenses are reduced, as we have mentioned above, greater advantage is obtained for the harmony among the clergy and for the good of souls.
4. Visit each other sometimes. Not very frequent visits, accompanied by noisy dinners, with serious loss of time, with criticisms from the people, with wasted money, etc.; but visits for reasons of charity and of counsel: more or less frequent visits according to needs: visits that are done also out of necessity, as when a confrere is ill, and especially when he is not surrounded by money-conscious servants and greedy relatives. Should they be very frequent: let the spiritual helps be given to the sick person, disposing him to the great step, if it is the case, and the bodily aids, seeing to it that he is well cared for and suggesting him to do his testament, when he thinks it is proper. It is disgusting, but it is true: at times it happens that a Priest, after having assisted so many dying persons, is reduced to make his passage to eternity almost left alone to himself.
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5. To exercise hospitality: Hospitales invicem sine murmuratione.3 That is: treating each other with familiarity and simplicity: inviting each other sometimes, always welcoming each other well: without asking first the blessing of the servant! St. Peter said: Sine murmuratione: but how many times is this warning transgressed as regards superiors, as regards colleagues, as regards confreres! How miserable is this so common and ugly habit among priests!
B) In order to avoid disagreements, it is good:
1. To flee from every shade of jealousy, cultivate instead holy imitation. If a nearby parish priest has done well in the activities of Catholic Action, with charities, with zeal for catechism, the others should never go down to the low levels of envy, to criticisms, to complaining, especially before the people, although he may have committed mistakes sometimes! He who does, errs: he who does not errs always! It would instead be holy to say: Si iste et ille cur non ego?4 I shall try to do myself: I shall exert the efforts I can and according to the needs of my parish.
2. Avoid conflicts in defense over rights of jurisdiction: when it concerns attending to certain neighborhoods that are far from their own parish and near to others: when a parish priest nearby by his zeal attracts to his church a part of the population of another parish: when certain not well defined stole rights are under question, rights of precedence. Above every right there is the obligation to preserve charity and union: inasmuch as these save souls. The rights themselves have no right to exist, if not for the sake of souls.
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§ 3. - RELATIONSHIPS BETWEEN THE PARISH PRIEST
AND PRIESTS LIVING IN THE PARISH
With a greater reason must these relationships be shaped by charity: inasmuch as, having to do with Priests of the same parish, concordant action is more effective; lack of unity, more destructive.
As a general rule, the parish priest must know how to utilize all the different abilities of his priests by offering them opportunities for work and attracting them to these through many initiatives; and the priests on their part must recognize in him the center of every pastoral work and show themselves docile like members of the body to the head.
In practice, it is good to classify in various kinds the Priests who are in a parish: chaplains of rural churches, beneficiaries with or without his church, teachers, priests without an assignment, that is, resident priests.
Over everyone, the parish priest has precedence that ought to bring him respect and in certain cases also obedience. It is, however, a title that at the same time brings him the duty of watching over, correcting and also denouncing before the Bishop those serious cases. In everything and with everyone, however, he shall exercise charity and prudence.
Dealing with Priest-chaplains: by nature of his office and in many places also by synodal law, they ought to be obedient to him, considering themselves as his coadjutors. It is most useful, however, that the parish priest sees to it that they are engaged as best as possible with the ministry: allow them a rather broad freedom to attend to other functions, especially as to what concerns the instruction of the people and the administration of the Sacraments. It shall be something
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beneficial to the people and to the chaplain. In order to safeguard rights, souls should not be led to destruction!
Dealing with beneficiaries with their own offices: with mutual agreement and with some sacrifices on both sides it is necessary that both parties see to it that everything, also the schedule of rites, is for the maximum benefit of the people: as regards what is permitted by the conditions of the foundation.
Dealing with priest-teachers: they also have to be obedient to the parish priest and be engaged in the ministry: how often are they the parish priest's cross!
Dealing with priests without any assignment, so-called resident priests: those mentioned above as regards teachers also hold. Hence, both have to see to it that they do not block the parish priest especially in those villages where the civil authority is in opposition with the parish priest: disagreements turn sterile every pastoral action and destroy souls. To think that often they begin with senseless motivations and ridiculous punctiliousness! Hence the good parish priest shall seek to smoothen all rough edges on which frictions lie: he shall stop being authoritarian: he shall keep away every feeling of envy and jealousy: what counts is that good is promoted no matter by whom!
Instead, he shall show them esteem and affection: he shall attract them sensim sine sensu5 into his orbit: he shall call them to participate in projects: he shall ask them of their help: he shall invite them to preach: he shall entrust to them initiated projects or those still to be initiated, for example, the direction of organizations: he shall invite them at times to his house and he shall express confidence in them: he shall present to them occasions for doing well the more visible works, he shall praise them for every success, etc. Should, instead, he pretend to do by himself everything, criticizing them, imposing himself on them, etc., he would end up alienating them perhaps for good. It is
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better to set aside also some good activity rather that through them he would end up breaking down charity: or someone would find the occasion to promote war with the parish priest.
Mistakes are corrected: inter te et ipsum solum.6 After having won over the soul of his priests, the parish priest assures the future of the parish: he shall have very good catechism courses, reawakening in piety, attendance to the Most Holy Sacraments, Catholic works, solemnity in rites.
§ 4. - RELATIONSHIPS BETWEEN PRIESTS AND LAITY,
BETWEEN PARISH PRIEST AND RELATIVES
The priest, by receiving the sacred ordination, has not destroyed the bonds of nature: but he has assumed an office on which public welfare depends: for it, he shall sacrifice his private well-being. Hence, also in his relationship with relatives, he shall follow the general principle: in the manner most beneficial to souls. According to this principle, the following saying has of practical relevance: relatives are a real danger and stumbling blocks to the parish priest. While distinguishing first relatives in the convent, then of those outside of it.
Aside from the synodal laws (at least in many dioceses) which in practice are held only as directives, experienced men say that relatives in the convent are generally condition much the parish priest himself. The faithful soon are convinced that they are forced to provide for the parish family: more so when the parish priest tones down his almsgiving, or when relatives interfere in the administration of material goods, or splurge in immoderate, discordant
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and often ridiculous luxury due to their humble origins. Seen also are those kinds of relatives who divest the parish out of sordid avarice: seen, too, especially among the young, persons whose conduct is of bad example for their lightness and even scandalous way of life: seen also, under the pretext of marriage, turning the convent into a meeting place for flirting. How can the parish priest have the freedom of speech needed by the priest for repressing vices? Neither should it be believed that they could be put under control: ninety-nine cases out of one hundred you would not succeed in it: he who calls them with him chains himself to them in slavery. This has to be said as regards brothers and sisters and especially of nephews and nieces and in-laws. Exception can be made for one's father or mother when they are left alone, needy, having tried virtues, dispose to remain absolutely unobstructive on matters that concern the government of the parish. Also in this case, however, they can be helped while they remain at home, a choice that is generally better: always to be avoided is to take one parent and leave the other at home.
Should they be welcomed in the convent, they have to be made to stay with the respect they deserve as parents: let them sit together at table, unless there are special circumstances: let them not do very humiliating tasks, etc.
It could be convenient, too, to have as housekeeper a relative; it might be that she has to be treated with more respect, but she should never command, much less interfere with things of the church, or pretend to be superior to priests living with the parish priest, to accompany the parish priests in his trips, to allow too much familiarity with him, etc.
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What relationships with relatives outside the rectory? Jesus Christ came down from heaven not to bring his family out of oblivion and place it on the throne of Judah. It was to save souls and to found the Church: his mother, his brothers, his sisters were those who did the will of God. So it is as regards the second Jesus Christ: the Priest. It is undeniable that in the distribution of alms he may consider his relatives as the first poor, all needs considered equal. What is worth censure is the pursuit of making them rich and in lifting them up, in getting deeply involved in their affairs, businesses, in the marriages of brothers and sisters and of nephews and nieces: what is worth censure are certain testaments or certain negligences in making the testaments in such a way that properties of the Church end in the hands of relatives: what is worth censure is a continuing concern for them, a relationship that is too intimate. Such things are against the Council of Trent (heading 1, De reform. sess., 24),7 they interfere too much in the ministry, till letting this become secondary and perhaps the least, thus attracting criticisms and even curses from the people, and often they are followed by the meanest ingratitude of the same relatives. Rather, it seems that God strikes such concerns with his punishments so much so that often marriages arranged by priests end in ruins, and the inheritance is wasted in quarrels, disagreements, vices that consume even the family heritage.
Hence good is the rule: let the dead bury their dead.8
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§ 5. - RELATIONSHIP BETWEEN THE PARISH PRIEST AND EMPLOYEES
It is quite difficult to find an employee suitable for the rectory; inasmuch as she must possess many good qualities. Required of her is tried virtue, that she be intelligent, most cautious in talking, prudent, suited for a house where different kinds of persons may gather together and capable of doing varied kinds of occupations. Nonetheless, it matters that she be found so that the Priest, capable of trusting her, shall be more free to dedicate to his work, sure that she shall not let the people know what he does not want to be known, etc. After finding her and tried her, however, he, while carefully watching over her, should leave her some freedom concerning her work, not expecting to scrutinize her in every little thing regarding the expenses, the kitchen, the poultry, the vegetable garden, etc. If this person has some respect to the priests of the rectory, she shall always respectfully speak about them: if she is assiduous in the sacraments, she shall give a good example: if she is not allowed to dominate everyone and everything, but stays at her place, more easily shall the parish priest win the needed trust and affection of the people and of the priests in the rectory, of the parish and of the neighboring villages.9
(Other things on this matter has been said somewhere else).
§ 6. - BETWEEN THE PARISH PRIESTAND THE TOWN'S AUTHORITIES
Doubtless, the parish priest is the first authority in town: on his shoulders lie the responsibility of pastoral care: and in this he needs all persons vested with authority in town to be docile to his will, as regards his most lofty
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task. And it would be of great advantage for the souls. In order to obtain such an aim, various precautions are suggested to the parish priest.
Above all, as a rule, do not get involved in the municipality's purely material matters: advice may be given, while inculcating the principle of responsibility that the administrators have before God, while letting the other Priests not residing in the parish get involved, etc. The real mission of a parish priest is not to support a party as such, to see to the building of streets, bridges [or that] he moves into the municipal hall, etc.: these things he must judge from the point of view of spiritual welfare. If supporting a project seems to attract the affection of the entire population thus bring about real advantage even just indirectly moral, he shall do so: if instead it seems to raise disagreements, partisanships, displeasure against him, he shall not do so. It is true that he still belongs to the number of taxpayers whose lot it is to suffer the consequences of bad administration; but when it concerns only material interests, with certain or probable spiritual harm, it would be well to give it up in behalf of the spiritual benefits.
Furthermore, let him try to keep, as much as possible, good relations with the administrators, especially if they are most influential and honest. He shall do this by giving the due respect, by praising them on suitable occasions, by accepting their invitations for feasts and dinners, always on condition that these are proper for the priest, by, in turn, inviting them sometimes, either at the distribution of prizes in catechism, or at dinner during the principal occasions like, for example, during pastoral visits, birthday celebrations, etc.
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If differences of views arise on matters that affect matters spiritual, before getting into philippics or being satirical from the pulpit or in publications, let him try a friendly encounter, through visits, by talking face to face while not trusting contacts or intermediaries. How many disagreements could be avoided this way! How much misunderstanding! How much damage to souls! And if one could still move ahead and actually do good to administrators, as individuals, rendering services to them in matters private, their hands would be bound by the obligation of gratitude towards their parish priest.
What if all these were useless and the true spiritual welfare of souls are at risk? It has to be weighed over if what the parish priest should be suffering is a minor evil or is it an open battle? In this case, a priest/pastor cannot judge alone: he needs the advice of experienced persons and especially of his Superiors.
Also with this advice, the Priest must clearly show that his struggle is not a personal fight or a matter of material interest, but a serene struggle, in matters of principle, in conscience, and for spiritual welfare. Let him be firm, and yet also generous: let him not be carried away by invectives, not take advantage of victory in order to humiliate his opponents or to be vengeful. Defeated, let him show an example of firmness and of spirit of sacrifice. Very often, also virtuous men, as regards others, are not educated in social virtues, that echo humility and spirit of mortification more than the domestic virtues themselves. Doing so, they shall win over evil with good and they shall win hearts and souls.
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§ 7. - BETWEEN THE PARISH PRIEST AND TEACHERS
Everyone knows how much influence teachers have over young people. They have with them children in many and during the most beautiful hours of the day: they can, in every step, communicate, through knowledge, the faith and morals, or lack of religion and dishonesty. How much it matters therefore that there are good teachers! How much it matters that the parish priest is in harmonious relations with them, especially in our times wherein the laws and the spirit that rules are atheist and against catechism in schools. These ought to be of greater concern of the parish priest and of every priest: they have to spend as well much time on this matter; let them exert greater efforts in this matter.
Above all: if there are things wherein the parish priest can have an influence on the municipal government because such things pertain to matters spiritual, this is one of his principal concerns. To see to it that in the choice of teachers, the rules of conscience are followed, that teachers who are first of all Christian teachers are hired. The Priest, who is in good relations with the mayor and the councilors, who, rather, binds them with himself in many ways and with prudence recommend them: the Priest who shall work in order that during tests teachers of good principals also participate, shall more easily succeed in this undertaking. It shall be more beneficial than many sermons and perhaps more than entire years of works of zeal.
Whoever is the teacher chosen, the Priest shall try to establish close and cordial relations with him. Here, visits, dinners, praises, invitations, assistance would be beneficial: beneficial as well would be to bend a little in order not to break the relationship: beneficial perhaps is that sometimes
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some faults are tolerated: it shall be beneficial to abound more in gestures of benevolence and esteem, especially in public. With such efforts, he would be able to avail with the services of among the best of them and to impede that the bad ones, more for social concerns, should do the evil they want by principle.
Make use of all the wiles of charity; there could be some teachers who may continue to be rapacious wolves in the small flock. Before allowing one's self to be exposed in battle with him, it would be wise to consult with Superiors, in order to study, also at length, a plan, I would say a battle plan, to position one's self well, equipped with tactics: then seek to make him impotent in causing harm or to keep him away.
At times he can be made harmless, for ex., by letting him make a religious speech in an event honoring him: or engaging him in some good work: for ex. in joining the sports circle during gymnastics: or else making him feel threatened that some other secondary occupation that concerns him might be taken away. To drive him away, ordinarily it is beneficial to act through others, in silence, without his becoming aware of it through time: never do philippics from the pulpit, except when one is forced into it by such circumstances that to remain silent becomes a scandal.
Today, when such changes have become difficult, let there be an increase in works of charity and in zeal for conversion.
As regards female teachers, a saintly parish priest used to say, let the Priest live harmoniously with them, but with a kind of music that is rather German, so three dangers are avoided: petty talks by the people, moral damages to the Priest, freedom to become alter ego et amplius among the female teachers. Those persons are much inclined to abuse every trust.
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§ 8. - BETWEEN PARISH PRIEST AND SACRISTAN
The work of the sacristan is humble to the eyes of the world, but important by itself inasmuch as no service is small in a great court. The parish priest can receive from him considerable help in pastoral care: inasmuch as, if the sacristan lives a good life, he shall give good example; if he is devote in church, he shall edify others; if he keeps in order and clean the church and furnishings, he shall bring about less expenses and people shall come willingly to God's church. The parish priest shall teach him in his work; with prudence, he shall see to it that in church due respect is paid, also when it comes to decorations; he shall not be allowed to treat badly other people, especially the children. At times it would be good to advice him or let him be told to receive frequently the most holy Sacraments; ordinarily, however, the parish priest shall not hear his confession; he shall watch over the way he gathers and his faithfulness to submit offerings so that the people are not bothered and there are no other inconveniences; he shall not expect too much from him or make him work more than what his salary pays for, a salary that is often very low, or requiring that he does things perfectly when he is not quite able to do so, or wanting sumptuous decorations while the church does not have anything but worn out carpets, or giving him notice at all times. It is necessary, however, that the parish priest requires of him to do things well according to his possibilities and when these are useful to the people: like ringing the bells on time, opening the church early, etc.
§ 9. - BETWEEN THE PARISH PRIEST AND THE SICK
The learned priest is esteemed; the strong Priest is feared; the Priest who speaks well is heard:
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however, it is only the Priest equipped with much charity who is loved. Now he can exercise this charity in a thousand ways, but especially towards the sick. These should not be considered as a burden, neither should care for them be considered a loss of time; on the other hand: if the Priest's life is a life of work for souls, it has to become a life of most fervent work when souls are at the threshold of eternity, when only a short time is left to win them, when the devil sets the last assaults.
Care for the sick is distinguished into two parts: care for the body and care for the soul; the second is meant to be the goal; the first, the means.
1. Care of the body. - Quidquid fecistis uni ex his, mihi fecistis.10 Regarding care of the body, there could be excesses: turning one's self to a doctor, to prescribe remedies or methods of cure, to pass decisive judgments on the progress of the sickness, to visit the way medical workers visit the sick, etc. These things are dangerous under many respects: and, while excepting truly exceptional cases, it is better to abstain from them: inasmuch as it is enough for one to commit one mistake over a hundred to attract to one's self endless criticisms and one would cause hatred towards doctors...
Nonetheless, it is praiseworthy that the Priest acquires some knowledge of the most common of sicknesses and of the most ordinary aids in urgent cases: it will be very beneficial to him: to administer in due time the Most Holy Sacraments; to calm the sick and his relatives, who often are easily disturbed and scared by little things; to urge them to decide to go to the doctor and to obey him; to induce them to receive the Most Holy Sacraments when the sickness is serious and they are not persuaded it is so. Often it happens that, with serious situations, relatives keep silent and the doctor, in order not to disturb them, remains illusive to them.
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More: the Priest can always recommend rules of hygiene, especially in the houses of poor people and farmers, who are not much bothered by cleanliness, and often do not listen to the doctor's words. Cleanliness, renewed air, etc., are bits of advice that can always be gently given and very fruitfully, too.
At times, however, it is a matter of real poverty: then, exhortations and advice no longer are enough: the Priest finds himself at least in a much narrowed space to have to share with the poor bread, meat, wine, bed sheets and blankets, etc.
It is then that the name used often to refer to the church's goods: the inheritance of the poor.
What can be done, however, when the Priest's income is already so meager?... Let Jesus Christ be remembered. He lived and died very poor, and, if possible, let the heaviest sacrifices be also borne; if not let the example of Blessed Sebastiano Valfrè and of others who asked for alms in order to give alms be remembered. And in the parish, good persons and persons of good heart never are really wanting!
Those who think it well can establish St. Anthony's bread for the poor...:11 it shall bear fruits when it is well cultivated.
More: there are sick persons who are deprived of any assistance. These are the most worthy of the tender concern of the Priest. The Priest shall look among neighbors those who could at least render the most necessary services. He could approach the Municipal Authorities so that these could be attended to: he could turn to charitable congregations: more, he could, in cities, make use of the Society of St. Vincent de Paul,12 etc. One of the most effective means I think however is the organization of day and nighttime assistance to the
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abandoned sick. It is an organization that includes pious persons, men and women (not very young ones) dedicated to devote life, single women and widows: these are persons who do not have much obligations at home or people depending on them. The organization has the purpose of helping and assisting the most unfortunate sick persons. When such persons are convinced that true religion consists in rendering works of charity, that the poor are those most dear to Jesus Christ; when they have good rules, when they meet from time to time and they understand one another, etc., they shall certainly be able do much good.
Should in the parish the Priest has the so-called shy poor, whose misery is not known, he shall become even more charitable by adding to his assistance that holy delicateness of hiding them with many means from the eyes of others.
I said that this care for the body is a means: indeed, because it shall be most useful in arriving at that which matters most to us: that is, the soul. To intervene and ask for news and to stop by and talk with the sick person regarding his sickness and its remedies would already be a most ordinary way of approaching the most finicky sick persons: then, when for the poor, material help is still available, then the ordinary path is opened.
2. Care of the soul. - A most serious responsibility weighs on the priest in this matter and especially on the parish priest: more so when very often the sick persons and the relatives deceive themselves as regards the gravity of the sickness.
A general observation: the position of Priests in many cities and in some rural towns is very bad: the priest is called only when the sickness is believed to be truly desperate. - And what are the causes
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of this very bad system? In most cases it is more of the natural indolence of the people and for a presumed act of charity by not scaring the sick person; - sometimes, however, it is the result of the negligence of the Priest, negligence that can be noticed in the complaint that one is disturbed in the most inconvenient hours, during the night, on rainy days; or else when the Priest scolds when he is called when it is not yet the case; or else of letting himself be invited repeatedly; or else by visiting the sick the least and being so in a hurry, etc. And the damages? God knows when the sacraments are administered, when the sick person is more there than here! God knows how many die deprived of the sacraments! More: with a system like that, when the Priest visits a sick person, he is not considered and welcomed as a good father who brings comfort and courage to his children but as one who announces the forthcoming death, like one who terrifies, like the precursor of the executioner.
The parish priest must exert all efforts that such a system stops: to exert such efforts from the pulpit where he shall often repeat it with sermons and urgings that the Priest must be called early, and much better early than too late, so that he brings peace, brings Him who has cured so many sick persons; he shall exert efforts from the confessional; he shall exert efforts among the sick by praising the diligent ones and gently correcting the negligent; to exert efforts in everything, by showing the most affectionate concern to immediately come to help and to intervene even when not called. In short, let people know that the greatest displeasure he can have is that of calling him very late.
Let us go down now to things particular: and the first concerns him who calls the priest on time. Here
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readiness and being seen happy to go regardless whether it is still night, during uncomfortable hours, in rain, in snow, and far. He would never let himself be seen with sour face, never asking so many questions regarding the stage of the sick person, while never showing the desire to postpone and also to not to go at all; he shall not allow himself to be seen irritated because people did not go to the doctor first. In some cases, perhaps he could wait for some hours: for example in cases of tuberculosis not yet in critical stage: but do not postpone from one day to another.
Visiting the sick, when he is not yet serious, it is always helpful to induce him to go to confession, in view of great spiritual advantages and also in view of physical advantages of peace and serenity that such Sacrament brings with itself. As much as possible, do not defer, although it is hoped that there is still time. Think immediately of the Holy Viaticum that could be set for the most convenient time, if the case is not urgent; however, go where you must go possibly solemnly while inviting relatives to accompany him: it shall be a most effective tacit preaching. Neither should there be too much delay with the Extreme Unction in order that it may not be shown as truly the Sacrament of those in agony and the unconscious: it is advantageous to the soul and also, pleasing God, to the body. During its administration, it is better that those in the house assist. And this is an activity that makes one meditate a bit and do examination of conscience.
Having administered the Sacraments, let not the good Priest's spiritual care end here. Let spiritual care continue inasmuch as it is still useful and often necessary. At times, the sick person remembers sins not well explained or else untold: often he is assailed by strong temptations: almost always he feels the need for comfort, advice,
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instruction. Visit him as often as possible, keeping in mind the seriousness of the sickness, the distance, the age and the occupations of the Priest: let this be one of the most preferred destination for walks.
When the parish concerned is quite big, it is most useful to have in one's own office a blackboard on which to write the names of the sick persons so to always remember all of them.
Let the Priest also remember: that this is one of the happy occasions to get to know and relate with families: that when he comes during these circumstances, he is almost always better received than in other circumstances, for ex., when there is a celebration: he shall remember that doing so he could make himself be loved and do good, through many undertakings, also to the relatives and neighbors, by approaching children as well as men: let him remember that this is one of those activities that are most precious before God.
Should the sickness last longer and becomes chronic, let the Priest take advantage also of the last papal decrees so to make it possible for the sick to receive the Holy Communion as frequently as possible; he should not wait for the sick to ask or that his family proposes, he himself may suggest according to what circumstances allow.
Which is better: to let the vice-curate or to reserve to the Parish Priest the care of the sick? Per se et primo loco it is the task of the Parish Priest, and in general the habit of leaving it totally to the vice-curate or to one of the vice-curates is to be condemned. The Parish Priest is truly the one responsible for it; ordinarily, he should be the soul of all the caring and of all that which is done for the good of the parish. It is understood that from this rule the cases of physical impossibility are exceptions: certainly, however, he should not assume responsibility, as if they were the most important, over the care
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of the fields and of the few devotees, while leaving aside the thought of the sick. It would be as if the husband takes care of the poultry and leaves to the wife the task of buying and selling of houses, graze lands, etc. With this, we do not mean to say that the parish priest should not make use of the work of the vice-curate: on the other hand, he has to teach him through time: he has to send him not only if the sick person asks for the vice-curate, but more, at times during the course of the sickness and especially to bring the Holy Viaticum. What we mean to say is only that the Parish Priest should direct, do the more important part TO MAKE SURE that every sick person is cared for as they ought to be.
To teach the vice-curate in this so delicate a work, it is good for the parish priest to bring him along sometimes especially when he is but at the start of his priestly ministry.
How should visits to the sick be? Short, always, and more so when in the house are found only girls and women. More, they should be, as much as possible, spiritual visits, and, that means, not wasting time to talking about a thousand useless matters. Let it be told when it is necessary, and, in general, let the priest be informed as regards those matters that concern him as a priest and nothing else. He shall be more greatly esteemed and obtain greater spiritual advantage.
Is it convenient for the Priest to advice the sick person to make his last will and testament?
The question is bristling with difficulties: here, however, we shall consider only the pastoral side, that which concerns the priest more, rather, the only criterion with which one should judge the other matters. With this established: if the relatives ask the Priest that he tells the sick person to make is last will and testament, it is in general better that he gives in to the request; if the sick himself asks if he has to do it, he has to reply yes. However,
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in both cases, he shall point out the legal formalities to make it valid, inasmuch as it is so required according to the laws of legitimacy and the clear obligation of justice that the sick person may have. Let him not get involved, however, as for the substance of the dispositions: he could displease many and be truly persecuted: experientia docet.13 When neither the relatives nor the sick person ask, he can broadly suggest it to the sick, even before hearing his confession, if this is possible, to set in order and dispose of his properties and of material occupations.
When asked about certain bequests for Masses or other legacies of Worship, with special cases excepted, let the sick person be persuaded not to burden so much the heirs; little is better: it shall be done and without so many complaints.
Now let us move on to a second category of sick persons, in need more of the first acts of charity: the non-religious, the vicious, the indifferent. How should one approach them? How should one tell them, morieris tu et non vives?14 How can one change their hearts a bit?
Often these do not call the Priest and so, it would be very good that the parish priest kept good relations with the doctor, also with some sacrifice of time and self-love, while asking him to warn him soon as regards these sick persons and to also tell the sick themselves of their state, when the case is serious. If the doctor notices that the Priest loves him and supports him before families, he shall easily do such service to the priest.
In some cities and in bigger parishes, the parish priest asks the sisters taking care of sick persons and some pious persons, to inform him immediately about them.
The parish priest, having been informed, could ask the doctor, a relative, the sick person's helpers, some friends to remind him of the duty of
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asking the Priest or at least to tell him that the parish priest or another priest, who's more accepted, desires to visit him, desires to be informed about him. It is certainly an act of prudence to use: to send to the sick person the Priest who, it is hoped, would be more acceptable either because of relationship or due to a more experienced age, or for certain auras of knowledge and prudence, or for other reasons: no matter whether such priests have to come from afar. If he is well received as soon as he shows up, he could, during the first visits and when the case is not most urgent, deal with the sick as a friend and, without offering him immediately the Most Holy Sacraments, he can tell him he is ready to serve him should he want the services of his ministry. Let him, however, as a test of the sick person's heart, mix in their conversation some words of faith. Then, let him pray and make others pray: inasmuch as conversions are works of grace. Let him not be discouraged if the relatives or the sick person himself do not appear ready to listen to him: let him go back, go back many times, before he is dealt with as someone bothering them: let him exert all the efforts as if of one who has nothing else so important on earth than to reconcile sinners to God.
If, instead, the case is urgent, it is good to immediately speak out clearly, also during the very first visit.
Then, each time the relatives or the sick person himself obstinately refuse the Most Holy Sacrament, the Priest, indeed calmly, but with authority and with the freedom he has from God, say that it shall not be his fault if the sick person should die not reconciled with God: that it is the sick person who will have to go to heaven or to hell forever in eternity. When the sickness is serious and a very serious obligation weighs on whoever assists the sick, to prepare him for the final steps, etc. Then, let the priest stand aside, pray much, very much: let him wait for God's mercy... And if it shall be possible, let him still present himself
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should the sick be already unconscious so he can give a sub conditione absolution and for the Sacred Unction.
NOTE. - What often scares such sick persons is the confession of sins. The Priest shall therefore look for saintly ways to make that easy: for ex. let tell the sick person of the most serious sins that perhaps he probably committed, as if narrating them as someone else's sins, then he shall ask this sick person: If you have done all these things, you are sorry now, isn't it?... Well, everything is said, everything is done: do you intend to confess everything regarding this and regarding other things that you may have... ask forgiveness: I shall give you the absolution... There are still many others ways of this sort; let each one prepare beforehand.
Let us call everyone's attention also here that what is truly beneficial is sorrow for sins: as regards the confession of sins, it is not strictly necessary nor should persons like that be so detailed. Should the sickness prolong afterwards, perhaps the sick person himself, or the Priest, with new efforts, go back over the matter and bring to perfection the first efforts. Besides, such sick persons are in good faith and at peace after a generic confession: it is necessary that one should be most cautious as regards telling him of his obligations: more so that a very serious sickness often is an excuse from such integrity.
§ 10. - BETWEEN THE PARISH PRIEST AND FAMILIES
A Priest, especially the parish priest, is the father of those souls entrusted to him by God: and St. Paul vindicated with holy pride this title when writing to his spiritual children: Even if you shall have countless guides to Christ, yet you do not have many fathers, for I became your
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father in Christ Jesus through the gospel.15 Father, because he generates his children to the spiritual life through baptism: father, because he nourishes such life through instruction and with the Eucharist: father, because, having lost that life, he gives it back through repentance; father, because he cannot abandon the souls, for as long as they are not yet in heaven, certain of eternal life. He is the spiritual father: hence, he has to live amidst his people like a good father, he has to have with souls, intimate relationships and everything for the eternal welfare. From here come general norms:
1. A Priest-pastor shall try to avoid that solitary life spent within the walls of the rectory, separated, insensitive and in the dark as regards what goes on with the people: the dangers, their joys, pains, etc. A father and a shepherd is not like that. A father always thinks of his children: the shepherd knows well his sheep. St. Paul was saying that he had wept with those who wept, he had rejoiced with those who rejoiced;16 he went from house to house in order to admonish and to preach; the saintly priests were men of retirement and of prayer, but together with an all-embracing charity, an industrious zeal in intimate relations with the people.
2. A priest has as well to avoid another excess: to enter into homes for human purposes; because he finds there an intelligent conversation; because there he could scrounge a meal and empty some bottles: because there long vigils and hours in idleness could be spent in criticisms, in small talks, or worse. To prefer one family from another, to take part in wedding or baptismal celebrations, are full of dangers. For a Priest! Oh, how many observations would many make out of their experiences! How may sad occurrences could be told regarding this matter!
In all these excesses, where would
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pastoral care go? The first renders it sterile, the second destroys it almost completely.
Let us now move on to various practical norms.
First of all: is it good to visit families? As a general rule, the answer is in the affirmative. In Germany, in England and today also as much is France, the parish priest, or one who acts in his stead, especially the vice-curate, visits many times all the individual families every year: rather, in many places every moment and even more often yet. Why? In order to get to know them personally: to get to know their material and spiritual needs, the dangers, the number and the degree of religious instruction: in order to get information for catechism classes: to let a good word, and advice, etc., set in; to make sure that all participate at the main celebrations, at the Spiritual Exercises, etc.
For us, is such a system convenient? It is convenient just as in other places, while noting however: that parishes, being generally much smaller, it is much easier for one to know the parishioners: that in cities visits are more necessary than in the countryside: that there are also other means for the same purpose, means that are not available in other countries
Nonetheless I said that also in Italy such visits are convenient: a) if the parish priest wants to have a right knowledge of the needs of each home and individual and in order that he does not create dangerous illusions, by judging his people from that better part that he professes, or from the manner where he sees people go and stay in church.
b) If he wants, in his sermons and in the pieces of advice at the confession, he can say only and all that is
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necessary to the people. Stereotype pieces of advice and sermons all done on the desk, or studied in books, when they take most of the time they find, while not responding to the real needs and feelings of the listeners.
c) If he desires to direct his pastoral work and not the small flock of pious souls, but the whole population and especially that part which is so sick as to no longer feel evil and the need of a spiritual doctor. Let the Priest remember that Jesus Christ ran after the lost sheep, leaving the other ninety-nine that were already safe; let him remember that Jesus Christ said clearly: Those who are well do not need a physician, but the sick do.17
d) If therefore one wants to imitate the divine model he must, like Him, go to those who are spiritually sick; like Him, go and visit families; like Him, deal with everyone; like Him, perhaps go even when uninvited.
e) If he wants to bear good fruit amidst the people. The aristocratic manner of the French clergy, until some time ago, was the cause of France's, in matter of practiced religion, becoming what it is. Religion among us, so a French priest was saying, is no longer a life that is lived, but a luxurious clothing that is worn for certain occasions, for ex., on baptism, on weddings, during burials. Just as a music band is invited, so a priest, not in order that he may sanctify, but because he performs a setup... the individuals, families, the country, however, are no longer, in matters of thought and lives, with any religion.
The Priest can preach to the people who, reaching home, find themselves with bad publications, he can preach every day and with the blandishments of passion more than he really is. But what does it profit?
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Cure evil at its roots, come inside homes, without the looks of an inquisitor but that of a father; study, examine, take notes, then little by little change reading materials or at least place some good ones alongside with the bad ones, etc.
But how often should such visits be? According to needs, the number of the population, the occupations of the Priest, the knowledge he has of the parish, etc. For example: it is a very good thing that a parish priest, upon his coming to the parish, announce that he would want to get personally acquainted with his children by visiting all of them; then during the first days he is free, begins to go around while respecting the usual rules of behavior. Then, it is convenient that he visits them again two or three times during the year, with some excuses: for ex., to have an idea of the state of souls, for gathering subscriptions and to bring with himself sometimes the parish bulletin, to invite everyone to the Spiritual Exercises, as we have said above, and also for the sole motive of good will, to see them once in a while, etc. It is not enough that the parish priest already knows his children, the dangers they face: in a few years, the moral conditions could change so much and into the house an ignored evil may soon penetrate.
And how should one conduct such visits? One has not to go ahead at random: there would be useless waste of energy and more evil is done than good. Among us, the inconveniences that came up during such badly done visits have so many and the good, so little in general, that we ended up advising, almost only, to stay back. Let us take a look on how to do it. a) Develop some kind of a plan, arranging well the goals to achieve and the means for achieving them. And here some formula, a checklist to fill up, ordinarily not with people in front, but upon reaching home would be good.
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The points in such a checklist might be: how many and what persons form the family: if there has been changes in the home since the last visit: how the members are when it comes to religion (practicing, indifferent, bad): what dangers do they face in matters of religion, in jobs, in what they read, with the people who visit them, etc.: what are their economic conditions and if they need some assistance: generally what errors are there: what are the most common vices: what moral good could be done them: what services could be done to the parish priest: different observations. There are some who keep a real record; others, as many cards on file as the number of families arranged in alphabetical order: records and cards that could be corrected each time is felt the need to do so.
b) With this done, one could choose the time most convenient to the people, especially those hours when families are together: then, day after day, reading first what has been recorded during the preceding visits, to go and visit a certain number of families. These have to be short, not accepting drinks or other things, as a matter of principle, also mentioned from the pulpit; conversations should artfully led to what one needs to know, without however letting them notice what is better they did not know; let the parish priest extend to all his affectionate greetings, handshakes; let him not be intimidating, show himself at ease, open, that he inspires trust; let him say a good word to all; caress much the little ones, give as gifts holy cards, medals, candies; let him show interest and speak freely of matters concerning them, while speaking of matters closest to the heart of the people: let him not be deterred, rather at times let him ask to visit the barn, the cellar, etc. Going out of a house, he could immediately take note of what he could
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forget, then move on to other homes, in such a way that work which in itself takes time and requires getting done and with a real spirit of sacrifice, is done in a short time. Reaching home, he shall fill up the records.
Should a parish priest already had the intention to found a charitable activity, for ex., a hospital, or else to sustain a circle, etc., he could make use of his visit to verify the convenience of such projects and of the dispositions of the people on the matter.
All this shall require efforts: many would consider it rather useless and harmful. But if one tries it once, especially at the start of the pastoral ministry, seeing eventually its good fruits, he would no longer stop. And a parish priest who does so shall not certainly be hated by the people; he shall not commit mistakes in leading the people and shall be a real father and shepherd.
Aside from this norm, there are others equally useful for getting to intimately know families.
Be always dignified and affable as a father: with everyone especially if they are males, poor, sick; when they come to talk and to visit, when one meets them on the road or at the back of the church after the celebrations. Let one participate with the misfortunes and the joys of the people in private or in public, while showing such sentiments also from the pulpit, if the matter is public, and in private, if it concerns particular matters. At times, one should know how to offer a glass of wine inasmuch as a bottle often does miracles of good deeds.; unless necessary, to always refrain from recalling and confronting defects; do not invite seculars for games in the rectory, especially in the evening; do not prefer one family from another as well as with persons, etc., if not out of necessity and moderately; for ex., visiting more frequently the mayor, the teacher,
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the doctor, etc., because they are more influential and more worthy of respect.
In short, live the life of the people; do not pretend to behave like an aristocrat, dry, supercilious and majestic, and expect that others venerated him lie a demigod. We ought to be demigods of goodness, charity, affability and we shall be venerated and live us such, we shall be the confidants of all, we shall be sought after by all.
Can the vice-curate start such a method or simply establish relations with some families of the parish? No: to start the method belongs to the parish priest and to often visit particular families, write, etc., are always dangerous, harmful and imprudent. And this is even more when there are voices against the parish priest circulating in the village, when he goes there to empty his bile against the parish priest, when he is already transferred elsewhere regardless of his being sorry.
§ 11. - BETWEEN THE PARISH PRIEST AND THE SISTERS
The sisters are the parish priest's helpers. I would almost say they are the sisters of the parish priest's zeal: what good things they do in nursery schools, in hospitals, in clinics, in schools, at the oratory, in work shops! They are a powerful help when they are truly trained in profound piety and humble virtue. This conviction has to determine the relationships between the parish priest and them.
Relationships: 1) of respect: that is, not too much familiarity: considering that with them the dangers are greater than with ordinary women. Hence, rather rare visits, only during the day, and as short as possible, serious, in public: for example, in the hospital ward, in the courtyard,
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in community visiting rooms. Better for us to be told to be ill-mannered, even if they have to mend or to work on the church's linens: it is good to understand one another once and for all; do not create needs at every moment.
2) of true charity: that is, the priest must take care of the soul in the internal forum, if it so requested: guide them according to the spirit of the congregation; do not easily dispense them from their rules: always inculcate the spirit of sacrifice and humility: often demand, more than what their rules and pontifical decrees prescribe, that they go often to the extraordinary confessor. And this at all costs, inasmuch as the case is most frequent when they express maximum trust, while they do not have it at all. Let one know how to bear with their defects they often have and to instruct them much on the good they could do and how to do them. In this, it is good to pay much attention: inasmuch as if they are well trained in their work, they are more virtuous. Often they ignore the particular circumstances of the village: at times they overload themselves with too many occupations, so that they are not able to carry them out well: let the parish priest watch out.
NOTE: And what to do with mendicant sisters? If in town there are other sisters, it shall be always good to send them there and to lodge and to eat with them while, if one believes it right, extending some offering for this [purpose]. If there are no sisters in the village, he can welcome them in the rectory, but only after having ascertained as regards their identification papers and after having inquired if there are not other pious persons who could do such an act of charity: in this case the parish priest himself or the sisters could inquire from them.
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§ 12. - BETWEEN THE PARISH PRIEST AND THE NURSERY SCHOOL
Above, we saw how much care a Priest must give to the education of young people. Now, it is certain that the earlier he approaches these tender little plants, the better shall be the fruits of his efforts: he could bend them as he wants, graft into the precious gems of the faith and of devotion: faith and devotion that shall be the perfume which shall spare those young hearts from corruption.
It is said that the best education is that which comes from the home: the school is nothing but a support to the home.
It is true: hence, it would be very much better that the children were educated at home, with all the attention, by the mother. In practice, however, one sees parents who do not care much about the religious instruction of their children because they themselves are indifferent or too busy; one sees children exposed to a thousand dangers in squares, in the street, and at home itself. At the nursery, instead, they could learn the first rudiments of catechism, the prayers, the first principles of moral and religious education. More: in the nursery school, the parish priest finds good teachers and sisters who know, better than their parents or the Priest himself, how to prepare children for First Communion. And this matters more today after the most recent papal documents on the age wherein to promote children to this very important act in life.
For this, it is generally part of the priestly zeal to try to establish a nursery school in the parish should there be none yet. However, because of the work it requires and the expenses it comports, it must be seen to it that it does not absorb all the available activities and money available. Hence, the parish priest shall advance the idea, cultivate it among those who are capable
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of helping him to bring it to maturity. Then he shall distribute the various incumbencies to a capable administration, he shall place capable personnel and shall reserve to himself and to his successors the original office of president, or at least, director. This is very important because in the future it might turn into a lay or almost lay institution with very serious damage on pastoral care.
It sometimes happens instead that the parish priest finds the nursery school already erected, governed by a truly Christian administrator, wherein he is called to function as President. Then, let him accept willingly the sweet burden, zealously apply himself on it so that everything went on well; especially for the religious part, he shall find very good personnel.
What if, instead the nursery school is already established and governed by a lay statute, with a pure Froebellian program,18 with a liberal administration, excluding the sisters? How should the parish priest behave especially when he were welcomed only to give some prestige, or because he is burdened with some number of stock shares. To immediately withdraw is not proper of him: he would be tagged as avaricious and those little ones growing there to becoming men would suffer the damage. Let him accept as a stockholder, rather let him desire for a job in the administration, let him accept willingly if he should be elected president. How much good he could do either with good words in the council of administration, or with prudent directions to the teachers, and to act in such a way that little by little also the statutes are shaped after Christian principles! With prudence, charity, affability towards everyone, perhaps it would not be difficult for him to reach this point or almost.
And if his efforts avail to nothing and the education of the nursery remains entirely lay, what should he do?
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He could let the public know his reasons and withdraw: he cannot with money or with his own work concur in sowing false principles on the children.
§ 13. - BETWEEN THE PARISH PRIEST AND THE HOSPITAL
The hospital is the refuge of a good number of human miseries: often it is God who sends trials, at times it is his hand that blows, often it is the merciful Providence that wants to forewarn the sinners. How well placed then the Priest, saver of souls, in the hospital! There, he consoles and comforts the suffering by pointing out heaven: there he teaches the transformation of the pains into a precious purgatory: there he welcomes sinners, reconciles them with God and prepares them for the last passage. Hence, a parish priest cannot but get involved in the hospital: and his zeal can be expressed there in many ways.
Spiritually: by assisting the sick gathered there, in a way and even better than the others are assisted in their homes, and seeking that they prepared themselves to face God in holiness.
Morally: be it exercising a certain broad watchfulness over the service personnel, lay or religious they may be; be it consoling; be it seeing to it that the healed sick persons, going back to their homes, remained far from disorders and lived as good Christians. There are persons that the parish priest may approach in such a place only and it is a very good thing that he avails with those occasions to induce them to reflect on what we have said above regarding religious truths and moral principles.
The parish priest can and must use this influence always, although in various degrees whether there is or not the chaplain.
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With his work: should he be made member of the administration. In this office, he shall exert every effort so that the lay spirit, which today wants to invade everything, were kept away from the hospital.
And to found a hospital? It is a very difficult matter and most difficult when in the village there are no rich and generous persons or bequeaths of some relevance. It is certainly a very good project: but first it is generally good not to abandon oneself totally in Providence; it is a must that one possesses in re or founded in spe19 something at least.
NOTE: in general, the parish priest and priests as well accept the offices of administrators in hospitals, charitable organizations, schools, etc.: with these means they can always exercise pastoral care directly and indirectly. Similarly I would say, although with some caution, as regards accepting to become shareholders and rarely as administrators in those corporations that are, by themselves, neutral, like a musical band, a transport corporation..., for electrical services. Well understood: when we have these three conditions: that it does not disturb the ministry too much, that there it is permitted by superiors, that the authorization is granted for those offices wherein the Church commands that there be first due permissions.
§ 14. - BETWEEN THE PARISH PRIEST AND THE EVIL ONES OR ENEMIES
Omnibus debitor sum.20 To everyone, I am under obligation, so St. Paul wrote; and he wanted to say: to all I must preach, for everyone's sake I must work in order to win them over to God. This can be the motto of a shepherd of souls: to save all, to work and pray for all: though they were traitors as Judas, or those who
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crucify. However, while he shall love all and willingly hold them close to his heart, even the most unfortunate, he shall have to fight against the evil done by them and the errors spread by them, so that the flock is saved: Pereant errores, vivant homines.21
According to such principles, here are some practical norms:
1. With the unfortunate ones (tristi).22 Above all, pray much for them and let all the good souls pray. Conversion requires that one's will bends and heart, changes, and this is the work of God alone. Then, try all the patient arts of charity to convert them. One could act directly, by establishing relationship with them, if prudence so allows it; one could indirectly act through relatives or good persons, if prudence forbids a direct relationship, or else when this is impossible. With these means he shall study the cause of such a way of life and he shall make a work plan. If the cause is unbelief, one could let books reach them, books that gradually will make them interested of religious problems, then induce them to study these, etc. He can let good reading materials reach them: in certain cases, he can also start friendly conversations with them: in other cases, that is, when in the parish there are many of them, he could start a course of conferences by capable and accepted persons. One should, however, watch out for any invective or from bitter zeal: it is only magnanimous, very magnanimous charity that succeeds to convert. If, instead, the cause is vice, then, it is proper to act differently, according to cases. If it is a matter of marriage contracted only civilly, he shall try to induce the couples to regularize their marriage: if it concerns a bad relationship, he shall try to find out of it is possible to separate them, perhaps even by looking for jobs somewhere else, etc. In such cases, however, it is ordinarily better to act through other persons.
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It is always important, however, to forewarn the flock regarding the harmful deeds of these unfortunate ones: and this with an energetic action in favor of what is good. If the libertine spreads errors against the faith, the parish priest shall explain doctrine well thus removing objections; if he spreads bad press, he shall work to spread the good; if he holds conferences, he shall oppose them with others. If the evil ones, being many or strong with adherents, form societies, circles, etc.: he shall organize others, but Catholic ones. Better yet if he always is the first in doing these. In short, every personalism23 every invective should be avoided: but let the struggle against evil continue by opposing arms with arms: in social relationships, he shall show, rather, he shall love and treat them as his children; do not let them come too close, inasmuch as the people must see in the behavior of the pastor a tacit condemnation of their errors; but do not avoid them entirely, as if hating them. Neither should the parish priest get discouraged, nor become depressed: in the general order of providence, also the unfortunate ones accomplish a mission: they let the good ones practice virtues, make us attentive over our own conduct so to keep it always blameless; they shake off inertia, urge us to perform deeds rich with goodness. - Discouragement, in such matters, are defects, just as irritation and invectives are.
2. Towards enemies. - Also for these, the parish priest has to accomplish two tasks: one is for reconciliation with them, the other to stop the evil that could befall on others who may come from enmity. Either for one or the other, it is good to find out the cause behind the fact.
At times the parish priest is at fault with his sensitive, violent, rough character, etc. Let one examine himself before God: inasmuch as to recite the mea culpa in such
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cases, another almost heroic act is required: he has to try to correct and to refrain himself at all costs: hence, without foot-dragging, let him ask for excuse with words or with deeds thus obliging his enemies to confess that, although he may err, too, he knows how to be wisely sorry. To be obstinate is to assume a difficult and even scandalous position. Let us not pretend to be always right, when it is only one's self-love that pays the price and not souls.
At other times, the enmity is caused by the parish priest's having espoused a party, thus openly pitting himself against others. Here, he must remember that it is not his job to get into purely local or personal, material matters. He is for souls and none other: he cannot espouse other than the party of goodness and he has to stay absolutely away from any other party. Rather, he must be the father who, in due time, can recall one and the other to their respective duties; he is the minister of charity, the ambassador of peace.
At times, however, it is a matter of the party of goodness against the party of evil: and so the parish priest cannot be an idle and indifferent spectator: he would cause scandal and would be a shepherd who watches the onslaught of the sheep. In such a case, he shall openly take the side of the good, with dignity and courage: while letting others know that it is the way to work for religion and for souls.
It can also happen that he finds enemies because of his prudent and effective zeal, for ex., when he wants to remove a real abuse or a vice. In this case, let him pretend not noticing such enmity, let him not be bothered about it, let him not get into shameful surrender. One never fights persons, but evil; let him not complain,
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especially in public, of the contradictions; let him remain always calm and he shall win with God's help. It is natural that bad men should oppose the Priest's action: these are ministers of goodness; they, the apostles of evil; hence he will never be borne in peace.
A parish priest, if he is truly loved by all, makes people fear they may not be doing their duty. Also Jesus had enemies because he was doing miracles and was attracting everyone with his goodness. Very often, persecutions are a sign of work, are a sign that God is happy of his minister; they are a sign that the evil spirit is persecuted.
Forward, therefore: confidence in Him who won the world over although he was maligned, persecuted, crucified.
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1 Mt 10:16: “Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.”
2 The Italian version says “all'incontro” which stands for al contrario or viceversa (on the contrary or otherwise).
3 1Pt 4:9: “Be hospitable to one another without complaining.”
4 St. AUGUSTINE, Confessions, VIII, 11. The literal expression is: “Si isti et illae, cur non ego?” (If they can do it, why not it?).
5 Cf. M. T. CICERO, De senectute, 11: insensitively.
6 Mt 18,15: “Between him and you alone.”
7 Cf. SACROSANCTUM CONCILIUM TRIDENTINUM, sessio XXIV, Decretum de Reformatione, caput 1, in J. D. MANSI (editor), Sacrorum..., op. cit.
8 Lk 9:60.
9 One of the last institutions that find reference in Don Alberione is the Institute “Ancilla Domini” for the “clergy's relatives” in the parish. The same Founder personally guided a young woman in it. She was the first candidate of the institute being established, eventually developed and cared for by the institute “Jesus Priest.” The new institute was officially erected on 1 June 1997 with a decree by Msgr. Eugenio Ravignani, bishop of Trieste. Fr. Furio Gauss IGS is its Spiritual Guide. In 2001, the institute had 131 members.
10 Mt 25:40: “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.”
11 After the example of St. Francis and of his first companions, the Order of the Franciscan Conventuals has been always the promoter of this charitable social action. The Opera del pane dei poveri (The Work of the Bread for the Poor) started in Padova in 1887. Cf. G. ODOARDI, Conventuali, DIP, III, 1976, pp. 2-94.
12 The Società di San Vincenzo de' Paoli (Society of St. Vincent de Paul) was started in 1883 by A. F. Ozanam and seven other companions. The members of the Society committed themselves to visit the poor in their residences. During their sessions, after prayers and spiritual reading, they evaluated their visits, assigned the goods to distribute and organized among them campaigns for raising funds and obtaining goods. Ozanam was an untiring proponent of the work wherever he found himself during trips till his death. Cf. P. PASCHINI, Ozanam Antoine-Frédéric, EC, IX, 1952, pp. 488-489.
13 TACITUS, Historiae, I, 5-6: Experience is the best teacher.
14 2Kgs 20:1: “For you are about to die; you shall not recover.”
15 Cf. 1Cor 4:15.
16 Cf. Rom 12:15.
17 Cf. Mt 9:12.
18 Cf. F. FROEBEL, L'educazione dell'uomo, Paravia, Torino 1852; and also Manuale pratico di giardini d'infanzia, Civelli, Milano 1871.
19 “In re... in spe”: “in reality or in founded hope.”
20 “To everyone, I am under obligation.” Cf. Rm 1,14: “Graecis ac barbaris sapientibus et insipientibus debitor sum - To Greeks and non-Greeks alike, to the wise and the ignorant, I am under obligation.”
21 Let errors perish, let men live.
22 Italian “Tristi”, from “tristo”: morally unhappy, unfortunate, or even evil one.