HEADING III
THE FRUITS OF PIETY PRIESTLY VIRTUES
§ 1. - OBEDIENCE
Importance. - The priest is obliged to it as the other faithful: 1. Because obedience is that virtue through which we give to God the noblest part of ourselves: the will; 2. because he who commands is God's representative; 3. because obedience is the short path to perfection. As a saver of souls, the priest is more obliged to obey: he has promised obedience to the bishop on the day of his ordination. He cannot see all the suitable means for the sanctification of souls: he has then to accept those that come as they are advised by superiors. He knows that his disobedience would be a scandal; he knows that as a Priest he is a part of a body called the clergy: now in every body, there ought to be discipline. He has to lead: now he who does not know how to obey will not know how to lead.
Practice. - Obedience to the Pope, also when his orders are a blow to our interests (e.g., decree of removal of parish priests); also when his orders are a blow to our opinions (such were the decrees on the first Communion, on frequent Communion, on Catholic social action, especially when it excludes the clergy from certain material responsibilities; also when it weighs on our reputation, for ex., when we have to correct certain pieces of advice already given or certain ideals expressed by us.
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In order to obey, we have to know not only the orders, but also the Pope's mind when giving them: most useful then is that the priest subscribed to some publications or magazines that provide the text of the pontifical decrees; that there are comments on them, that one knows the comment to be according to the mind of the Pope (e.g. Acta Apostolicae Sedis, Osservatore Romano, Monitore ecclesiastico, etc.).
It requires that the directions of the Pope are studied dispassionately, seeking to second to them where there are no expressed orders; that one reads books or newspapers that also indirectly oppose to the decisions and desires of the Pope; that the acts of the Pope be meditated upon and not lightly passed through, like a newspaper article whatsoever; that each time the Pope's word is clear in whatever matter, one says: Roma locuta est, lis finita est.1
In order to promote an ever more perfect obedience to the Pope, a league has been established to refer to which would be good.
League of Priests pro Pontifice et Ecclesia.2 - It is an international group among Priests only, for the purpose of making them perfectly devoted to the Pope and to his directives.
To take part in it, one must: 1) vow to assume the obligation of giving every year the amount of L. 20 for St. Peter's pence, or at least 5 lire. 2) To recite every day the prayer: Tu es Petrus et super hanc petram aedificabo Ecclesiam meam.3
V) Constituit eum dominum domus suae.
R) Et principem omnis possessionis suae.
Oremus: Deus, omnium fidelium...
3. To promise to celebrate each year at least a Mass for the Holy Father
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and if one has souls under his care, to invite the faithful to join and give contributions to St. Peter's pence.
4. In the confessional, to invite penitents to receive frequent and daily communion, offering one of them each week for the Pope.
5. That he gives a sermon on the Pope and on the contemporary documents of the Pope.
6. To commit one's self not to read and to block others from possibly reading newspapers, magazines, books infected with liberalism or modernism.
7. To follow closely the Pope's directives as regards newspapers, the study of philosophy and theology, the Roman question, the union between the Church and State, the teaching of religion in schools, the recognition of the religious congregations; and to try to infuse the same attachment also to others on all occasions.
In Italy, the director General is Fr. Chiaudano of Turin.
Obedience to the Bishop. - Above all concerning our destination to a place or an assignment. It is a great evil to have to pull strings, to take initiatives to land an assignment or a job up to our liking; more easily we would be seeking our will and not that of God; not knowing well quid valeant humeri, quid ferre recusent,4 one would easily fall into disillusionment. This is to warn young priests who move out of the Seminary, vice curates who have to change places, vice curates who take qualifying tests or look for chaplaincies. How bad it would be to persist on these things! How the people would be scandalized
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when one criticizes superiors when they are transferred! One would wish that they are told the reasons why; but Superiors cannot always give the reasons. Obey also when the order seems unjust, strange, unreasonable! This does not take away the possibility of one explaining, with right intention, the reasons to Superiors. If the Superior, however, insists, the Priest must bow his head and obey in the same way he obeys to God. Then, obedience to the orders of the Bishop also in the direction of the government of the parish, rectory, etc., also in the office of vice-curate. Let the Bishop dispose of the material things, like to be responsible over benefits, to approve expenses for the common benefit, etc.; let the Bishop decide on spiritual matters: procession, rites of reparation, rites of extraordinary circumstances, etc., fasting, etc.; let him decide on accessory matters, like diocesan pilgrimages, gatherings, Catholic action, etc... one must always render him, according to circumstances, filial obedience and willing support. No criticisms, no murmurings, especially before the people.
Let this obedience be loving to the point of one seeking advice as well, to confide on the Bishop the greater pains and consolations met in one's assignment; in short, let us consider the Bishop as Father, more than as Superior.
§ 2. - CHASTITY
Importance. - It is important to both the lay and the religious. More: the Priest has to be chaste as necessarily required by his state, after having promised it when he received the order of subdeacon,5 the Priest who is not chaste absolutely lacks the strength and the energy
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to accomplish truly his priestly obligations; a Priest who is not chaste is always the ruin of souls rather than their welfare; since the people come to know about it sooner or later. Before the people, every other defect is nothing, but not this.
Practice. - Some general matters: 1) Should it happen that one feels his heart strongly bound to a person, or should there be some known falls, it would be better to immediately change place if it concerns a vice-curate or of a chaplain (the parish priest shall have to see how the matter stands before the people and to seek advice); the world does not forgive any more such mistakes. Nor should it be said that it is but rumors, that the evil could be repaired with good; in practice, ordinarily, there would be new scandals to other persons, other falls for the Priests. At times, it is necessary to leave even just because there are rumors: how can one hear confessions, preach on such matters which is the most common stumbling block? Change place, persons, environment, style of life: in this manner, one can be rehabilitated and to work well anew; otherwise, it is over for his ministry, over for his peace of mind; perhaps also for his soul!... It is rather much better that one becomes a religious or a missionary.
2. Avoid, as much as possible to be a chaplain or a priest alone when one is still young; long before the life of the vice-curate begins to become burdensome.
3. Observe the synodal laws regarding persons hired to serve,6 not asking dispensations so easily; let it be remembered well that such persons, in practice, turn to be among the more serious dangers; inasmuch as it is with persons in service that one passes the more dangerous hours of the day, that is, ordinarily the meal hours, and those that follow immediately.
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Some matters in particular: The confessional can become a danger, at least for two reasons: because in the world there are people who, regarding the sixth commandment, express themselves with so vulgar and trivial words, they narrate at length things so alive, that one has to be made of marble not to feel shaken or tempted. In these cases, the Priest should entrust himself in the Lord as for those matters he is obliged to listen: as for those matters where there is doubt as to the obligation to listen, in doubt, it is better to lack integrity7 than to expose one's self to the danger of causing scandal or of sinning; hence, as regards those matters that the priest does not need to know, let a change of topic be imposed... and one should demand it! Inasmuch as it would be a real danger and it is a very good thing that it did not take place, that someone closes the door to it.
For the questions to ask, the Priest has to remember two norms: a) that it is better to expose oneself to the danger of lacking integrity than that of giving scandal or of sinning...; b) that while some penitents truly need to be questioned on this matter, especially when they are shy, or are children, or are young girls; others who are more withdrawn or are open would be offended of certain questions; c) that there are persons, although very few, who come to confession with the direct intention of tempting the priest, because it would be for them a reason for boasting and because they envy that the confessor stays longer with other penitents... or because they need to be loved... or because they themselves act irresponsibly; while others want to narrate for long all the conversation made with their hoped for future husband... or to show themselves as loved by the priest of whom they speak ill terribly. These last things ought to refer only to these persons who
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come to confession frequently and who in practice turn out to be major stumbling blocks for the priest.
To the better Priests, the confessional could also turn into something dangerous, because it requires much intimacy. There are penitents who come to us with the real purpose of being directed and they profess, at least at the start, the more sincere and pure affection to the priest and they manifest it with the most flattering words. There are others who come to open their hearts to the priest as regards their serious troubles: there are wives whose husband is unfaithful, mothers whose sons are a real cross, young people who are threatened by and flee from evil. These troubles excite the most delicate sentiments of the priest, who should not allow himself to be overwhelmed. From one affection to another, one can also arrive at something one least expected!
And in this instance, the confessor: a) Should not allow himself to be led by his feelings, but only by his reason. b) That he should not prolong, because to their consolation and comfort, one can point out books, the thought of heaven and other means c) Suitable reading materials could be pointed out to pious souls. d) Never allow these persons to come to confession more than once a week.
General means: The Priest, in order to be safe from every danger and to better accomplish his office with charity and firmness should always see things from this perspective: Sacerdos alter Christus, let him imagine himself to be Jesus who welcomes Magdalene, Zaccheus, etc., and assume his meekness, compassion, words.
Private life. - The greatest danger, so many priests say, is living in the same house with house helpers. See to the following: 1. the warning already given above regarding the choice of house helpers. To ask for dispensation
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might perhaps seem to put oneself in voluntary danger and hence deprive oneself of the overabundant helps of the Lord.
2. Avoid all forms of familiarity with the house helpers; do not stay long, if not for real need, in the kitchen or in that room where she also works; if not for serious reasons, let her not enter the room where the priest has to work, during those times that he is there. Also in times of sickness of the Priest or of the house helper, see to it that there is the maximum reserve: man always bears in himself his own fragility and weakness.
3. If ever one should see himself in very serious danger, he could dismiss her somehow. Let not the Priest allow her to a sharer of his secrets or that she directs the domestic life; let her be treated with so much charity, but as a house helper, that is rather too tough than too much confidentially. The long winter evenings, the hours after meals, the times of idleness, these are the most dangerous: let there be no familiar conversations with her.
Another danger may be found in the familiarity with other persons of the opposite sex: 1. Avoid too much familiarity with the sisters, no matter how docile and pious they may seem; this especially if they are assigned in the hospital, or hospice, or child-care center, or the oratory. Let one be always brief, serious and let what is possible be done by others.
2. It is never prudent that one spends evenings with house helpers, just as well with the teachers of the neighborhood or of the town, or with anyone whatsoever.
3. If one holds music lessons, let him bear in mind to do so in public places as preference, for ex., in church, and never let women come too close to him; then, it is always very dangers, at least in terms of scandal, for one to show some
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preference to one, or to give them private lessons in voice or in musical instruments, etc.
With sick persons. - Two dangers could be encountered at the sick person's bedside: from the sick person and from those that surround him. Visits have to be done to the sick and not to the one assisting: let these be rather brief, although frequent and for the time the sick person needs. Let one have that seriousness and discretion which are needed so to avoid occasions for people to talk.
Avoid touching so easily the wrist, the brow, etc.; when hearing confession, let not the sick come too close, especially if a person of the opposite sex. When being alone together is not necessary, it would be well to talk in the presence of other persons: in some cases, let the door remain open when hearing confession.
With children. - Children and persons of the same sex generally do not stir fear: and rightly so. Nonetheless, also these constitute a danger that could become fatal, if despised. Caressing too much, because a child looks elegant, or by the fact that they themselves are simple, remains dangerous, dangerous as well it is to let them come in so easily to one's own room and to allow all forms of familiarity, to stay long with them alone, to use endearments when listening to their confession, or when teaching them catechism.
Lastly. - It is well understood that the Priest has to fear the other dangers common to all: uncontrolled eyes and thought, idleness, dangerous readings, etc. Avoid talking about these matters also when it is absolutely unnecessary. It is better to be called backward or scrupulous than liberal or malicious.
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§ 3. - HUMILITY
Importance. - Humility is necessary because it is the truth itself, order itself, justice itself. Then the Priest must be humble if he desires that God blesses his labors and in order to attract soul to himself; it is as well necessary because the future of his works is entirely up to God: let him not steal anything that is God's.
Practice. - Humility among the young clergy. During the last years very painful things have happened. Ingenious Priests left the path due to intellectual pride, or else because they are obstinately disobedient. Let us hesitate much in reading those publications that do not have all the approvals: better to know lesser and then have souls, than to have greater knowledge and yet be raging wolves. More: let not young priests entertain the illusion so easily that they know better than the older ones in directing souls and in running parishes. One who leaves the Seminary has yet done nothing as regards the ministry; hence let him stay in the last place, at the place of learners. At times, it could happen that the young priest may have more know-how that the older one, the parish priest perhaps, ignores; it could also happen that the young priest may be obviously right in some particular instance; in this case, let him have this noted. Let him remember, however, that the Pope has said that some good works are better set aside rather than doing it against the will of superiors.
Humility among the more tempered clergy. - These, however, may be in danger of becoming proud due to their lofty positions, because one becomes easily used to seeing everything bow to him, because through long rumination and execution of his own ideas
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ends up with believing them always, all and the only true ones. It is rather rare that a Priest at thirty or forty years old does not yet believe himself more or less infallible. Let it be thought that the progress and the accidental evolution also in some cases regarding the Church and the care of souls can very well take place, that some good idea can be found among the young no matter how they lack expertise, that the young ones have the strength if they have the experience; strength from where precious fruits could be drawn by guiding it with firmness and not through obstinate repressions.
Humility in the ministry. - Avoid envy, the daughter of pride: 1. envy that can suggest a thousand initiatives in sermons, in relationships, in ways of doing, at the confessional, for the sole purpose of having more penitents than the other colleagues in the ministry.
2. Envy that can lead different priests in a parish to wage war on the works done by confreres, with making them ridiculous, with making a bad use of the influence they may have on those who perhaps want to support them.
3. Envy for the nearby parishes, which can be manifested by criticizing their priests, especially by talking ill of them before the people.
This envy should never be allowed to thrive in one's heart: it would always be a sin of lack of true zeal. It is a must to cor unum et anima una:8 to encourage and support one another. Perfect works are not of this world: neither should one expect them. He who does, errs; but he who does not err always; if one adds envy yet, he doubles his errors in number and in malice.
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§ 4. - CHARITY
On this, we ought to mention all the things that one would preach to the faithful: and even more:
1. The priest must acquire the true dominion and direction of hearts: this, however, he shall never truly achieve other than through sweetness of charity. He shall not achieve it through knowledge, not even for being held as a rich man, not for having so many persons dependent on him for external things, not with habitually imposing himself on others, not with politics; but only, I repeat, only with amiability, by showing himself as he truly is, by treating others well: these are bonds that bind to us the hearts of others with a very close band. Giving up force one becomes truly strong.
Such a principle is applicable to the pulpit: here, I would like to note only that one has never to say: I want, I tell you, etc... if it were only to express a simple opinion, for stating that one is a witness of an event, etc. He is not preaching his own word, but that of Jesus Christ. Let this be applied in the confessional, in the convent, in relations with the poor, with children, etc... Never, ever invectives!
2. If the Priest wants to keep this spirit of sweetness, he shall have to do what St. Francis di Sales did: to imagine continually one's self as Jesus Christ (and that is, Sacerdos alter Christus!). At the confessional, let him imagine himself to be Jesus dealing with Zacchaeus; at the pulpit, as Jesus during the sermon on the mount; with children, Jesus among the small ones; with the sick, Jesus dealing with Peter's mother-in-law. Let him ask: What sentiments, what way of doing, what is the attitude of Jesus in this case? How would he have behaved in my place?
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§ 5. - SIGNS OF LAXITY
The young priest, having finished his studies and leaves the Seminary, possesses, for many reasons, a certain fervor that he demonstrates in a holy fear of dangers, in devotion and at times more fervent in the recitation of the Office, the celebration of the Mass. He as well feels a strong desire to work for souls.
But how many times does this fervor cool, disappear, is lost to give way to laxity and perhaps to something even worse! Young priests should notice this and overcome these signs that we read in the Gospel referring to St. Peter's fall:
1. A badly perceived persuasion of being invulnerable, a secret pride, a certain audacity and trust in his own strengths, in his past life that was perhaps good: a certain despising of those who, perhaps, unfortunately fell: a secret, but profound conviction that he does not need any spiritual direction... Sentiments similar to those of Peter when, very enthusiastically, he exclaimed: Etiamsi oportuerit me mori tecum non te negabo...9 et si omnes scandalizati fuerint in te, sed non ego.10
2. Abandonment of the practices of piety and especially (since the start) of those that seem to be only extras: visit to the Most Blessed Sacrament, the Rosary, the examination of conscience, meditation, preparation and thanksgiving to the Mass. It is not that they really turn away from these, but they tend to excuse themselves so easily from them for reasons that are not always serious: then, if they still practice them, they do so with little application,
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with boredom, with yawns and at times they shorten them, and also they set them aside merely out of negligence... finally, after perhaps some years of habitually setting them aside, they take them up again in extraordinary circumstances that bring some dying light to the soul... only to go back to them, to consider them as useless, fit only for seminary altar boys... Confession then becomes less and less frequent, done only when one's conscience is seriously troubled...
In the same manner, less attention is given to recollecting before beginning the Office, to finding the most suitable place for a good recitation: one rushes through fast, small parts are confounded or skipped... and perhaps, at times, for reasons that are quite doubtful, everything is completely dropped... The Holy Mass is celebrated with so much haste and coldness... Most beautiful prayers are recited without one capturing the highest meanings they hide. On this matter, it would be good to then remember the words of the Gospel: Petrus autem dormiebat!11 Peter did not listen to the Master's warning: Vigilate et orate ut non intretis in tentationem.12
3. Putting oneself on the occasion [of sin]: Above all, by allowing oneself to be idle. Idleness is the true father of vices also for the priest. Then, letting one's self into families without evident and true reason of ministry: then familiarity with persons of the opposite sex... One ends into falling and rising for some time as if sacred off; only to fall again and to perhaps commit some sacrilege. There is a return to being sorry at least during Spiritual Exercises; would that God does not allow that one falls in the end and never to rise up again, or else only on one's deathbed. Oh! How
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sad is the story such as this! It would be a moment to remember again how St. Peter fell into the occasion of sin: Sequebatur eum a longe;13 he warmed himself with the enemies of Jesus Christ.
4. A fourth sign of falling back, which should be the first, concerning priests caring for souls, is the state of unperturbability and indifference as regards the spread of evil, as regards the turning cold to piety, to the destruction of souls! It is a unperturbability caused not by a generous abandonment to God after having done one's duty, but by negligence.
A priest who, amidst the destruction of the youth, the indifference of adults, the corruption of all, does not feel the need of finding new means, of finding a thousand means for taking initiatives, of examining himself if he truly does well his part, can be said to be either he did not bring to the ordination the necessary qualities or that he has already fallen into laxity.
It would be worse when he openly makes the following statements: his soul is his business; it's useless to make one lose his appetite just because the world sins; there is no need to get so excited: let the world go on as it has always did, etc.
And what if he comes to the point of poking fun or deriding his more active colleagues who find always new means of zeal, who day and night do not have other thoughts than the souls entrusted to them? Here there is no doubt that they are away from the right path: but it is sure that there is something very seriously wrong.
When a young Priest, gathering his thoughts during his examination of conscience, during a monthly retreat or during Spiritual Exercises, notices in his daily life the sprouting of some of these signs, for goodness' sake, let him immediately
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rise up; open his soul to his confessor; if he can, let him also go to the confessor to whom he is used to open his heart when he was a cleric or when he was starting in the ministry. Let him ask this to help him. It would do much good then to take a spiritual retreat of about three days, or, better yet, to take a course of Spiritual Exercises. It would be necessary then to take the serious resolution to pick up all the practices that he imposed on himself leaving the Seminary, and to start a new life.
As a preventive means for not falling into such a deplorable state, let everyone pray very fervently every day for God's goodness and the mercy of Mary Most Holy, so that they may never allow that we put so much trust on ourselves, that we set aside the practices of piety, that we throw ourselves into occasions of sin, that the desire to save souls should lessen in us.
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1 A well-known expression of St. Augustine, of which the exact text is: “De hac causa (Pelagianorum) duo concilia ad Sedem Apostolicam missa sunt: inde etiam rescripta venerunt. Causa finita est” (Enchiridion Patristicum, no. 1507).
2 The Lega internazionale Pro Pontifice et Ecclesia arose during the pontificate of Pius X, in 1913, when the political and social situation of the time made one sense the Pope was particularly targeted and felt alone. A Catholic movement, sensitive to this difficulty, gave life to the League, that had various sections in Germany, Switzerland, Austria. In Italy it was organized in 1915 and had its center in the Piedmont area. Canon Chiaudano was the person in-charge of it, flanked by other priests among whom was Fr. M. Venturini, who took care of the publication of the periodical, Il Papa, founded in 1923 and published until 1963. The League never became numerous. In 1929, it received a blow after the Concordat with the Fascist state. (Information from P. F. Soncin, collaborator of the organization). Cf. De Regimine Foederis Internationalis “Pro Pontifice et Ecclesia”, ex Schola Tip. Salesiana, Taurini 1921.
3 Mt 16:18: “You are Peter, and upon this rock I will build my church...”
4 Quid valiant humeri... Literally: what the shoulders can carry, and what they refuse to carry. In other words: not knowing one's own capacity and limitations.
5 Before the liturgical reforms introduced by Vatican II, the order of deaconate was preceded by the order of Subdeaconate, to which was connected the promise of celibacy.
6 In the diocesan synod of Alba in 1872, promoted by Msgr. Galletti, in art. 356, we read as follows: “Synodale statutum respiciens cohabitationem mulierum cum Clericis, firmiori usque pleniorique robore stet: imo si deinceps perstrictum habeatur: Familiaris continua mulierum cum Clericis habitatio, excepta matre, numquam permittitur nisi re in singulis casibus a nobis diligenter expensa; illarum quae primo laterali consanguinitatis gradu ipsis sint devinctae facile cohabitationem concedimus; illarum quae secundo consanguinitatis gradu ipsis conjunguntur, difficilius: non tamen ita denegabimus, si integrae famae sint, nec non saltem vigesimum quintum aetatis annum attingant; illarum quae primo affinitatis gradu ipsis evinciuntur, perraro. Famularum opera in ministerio domus ipsis uti concedimus, quae probatissimis sint moribus, nec triginta quinque annis iuniores sint, et non aliter absque expressa Episcopi venia. Excipimus a domestico Clericorum servitio mulieres quae, quacumque causa, a proprio vivente viro separatam vitam degunt, nisi peculiares circumstantiae aliter Nobis suadeant”. Even before, during the Synod of 1841, promoted by Msgr. M. Fea, in art. 356, we find a note on the topic. Cf. Appendix Novissima ad Synodum Dioecesanam Albensem, edita in solemni pro-synodali conventu, die V septembris 1873, Typ. Dioecesana Sansoldi, Albae Pompeiae 1873, pp. 69-70; cf. Synodus Dioecesana Albensis, habita anno 1841, VI, V et IV idus septembris, Typ. Chiantore et Sansoldi, Albae Pompeiae 1841, pp. 117-118.
7 Integrity in the declaration of sins.
8 Act 4:32: Of one heart and mind.
9 Mt 26:35: “Even though I should have to die with you, I will not deny you.”
10 Mk 14:29: “Even though all should have their faith shaken, mine will not be.”
11 Cf. Mt 26:40: “When he returned to his disciples, he found them asleep.”
12 Mt 26:41: “Watch and pray, that you may not undergo the test.”
13 Mt 26:58: “...was following him from afar.”