Opera Omnia

HEADING IV
ON PASTORAL ACTION OF SOME PRIESTS

§ 1. - REGARDING THE PARISH PRIEST'S PASTORAL ACTION
I. What goal shall a priest resolve to conveniently achieve with the office of parish priest?
1. Above all, he shall have to exclude purely human points of view. These are: to aspire for this office as seculars aspire for an employment, not considering the possible good to do, but only one's own advantage; considering a parish principally under the aspect of incomes: taking into consideration only the prominence that one acquires over the village and over the clergy: the freedom to attend to what is more pleasing in ordinary life: rest from the labors of study and of the first years in the ministry.
2. The principal positive goal one can set is expressed by the words that one reads in the Lettere d'un parroco di campagna¹ (Letters of a countryside parish priest): In assuming a parish to lead, one should not set his mind on the promotion: but on the added cross that is put on the priestly ministry. As priests, all are obliged to work for the salvation of souls: but the parish priest has the more strict, more precise, more rigorous duty. The Priesthood does not only impose a certain number of exterior obligations, but

entirely absorbs man. Others have to accomplish some specific tasks, but the priest owes to his office his entire mind, heart, energies, time. The parish priest not only has this general obligation but he also cannot set aside anything for himself without doing harm to souls: truly, he is a servant of servants: he shall no longer have any rest on earth. He is at war with the vices of his flock, against the errors that circulate: he has to sow religious truths, he has to sow virtues and piety: his ambition is to save souls: his thoughts are on souls: his interests are those of souls. He is a man for the others: and he is held to be so not only in general due to his Sacred Ordination, but out of justice as parish priest. Truly, among the different priestly offices, the parish priest is he who imitates the ministry of Jesus Christ: the parish priest is the truest and most effective director of souls. Not so with anyone else: whether it is the vice-parish priest: inasmuch as in order to lead souls the simple ministry of confessor is not enough: it still requires a complex of other offices and small matters that are possible only for the parish priest. That one feels deeply this desire to lead souls, he has to aspire for such an office: well understood through necessary means, acquiring for himself the required knowledge, virtue, zeal, and ability.

II. Work program. - A well defined and exact program is not possible, nor is it convenient to make it before being in the parish, or as soon as one sets in: a broad program is possible and convenient. In fact, the first would cause in the activities a harmful a priori attitude: the second instead is included in the mission itself that the priest has and in a special manner that the parish priest has. Anyone who wants to come into a parish with a list of projects to accomplish and to pretend to immediately do

them, would be quite disillusioned. This is because not everything that is good in itself is always good in practice: not everything that one has done well in a parish or in a city is equally suitable in another place. One needs to go to the place, get in touch with the people with visits to homes, by speaking many times with influential pious persons, feel their needs, see their spiritual and material miseries, the weak side, etc. Neither should one decide that the establishment of a project should immediately begin with the air of novelty and grandioseness. The beginnings of great institutions are always humble; if one does what is necessary today for the particular needs and what is possible in actual circumstances, tomorrow, with the needs and aids growing, more will be done. When, instead, the need ceases and the aids want, one could abandon everything without him having to hear talks and without doing any harm. Yet, there ought to be some general plans: these consist in a most firm will to do well everything that is considered possible to body and soul. Rather, one could possibly go down to something more specific: for ex., one can and should always have as a goal the promotion, with all effort and attention, of the participation to the Most Holy Sacraments. But the manner and the measure of achieving this is not something that one can establish a priori: one finds out in the place, one inquires, studies, asks advice from companions in the ministry... and then get into doing things with the hope of succeeding.

III. First works. - St. Francis di Sales, sending one of his priests to lead a parish so spiritually damaged, gave this advice: Employ twenty years to making yourself loved; loved, you shall do greater good in a year of work than many years

when you are not. And what is the secret for making yourself loved? At the beginning, praise everything that is praiseworthy, especially during your first speech: predecessor, cooperators, village, authorities, teachers, etc. Wait for the opportune time for reproving the defects that are visible and to reshape the activities that are not liked: he who immediately criticizes everything, thus destroying or changing everything, he who wants to rebuild at once on foundations that are wanting is in danger of attracting the blame of the bad ones, the diffidence of the good ones and then succeed in nothing. And then, with all zeal, try to attend to the children and the sick persons. Such works do not raise diffidence or suspicions: rather, in practice, they succeed that well as to make the entire population like the priest, that it shall be very difficult for him to leave. Let the priest immediately arrange and regulate the classes of catechism, and see to it that every sick person is visited as much as possible, and in his visits, he shall be affable, prudent, brief: all shall love and esteem him. As regards the other activities, first let one be contented with those that are accepted by practically all; in sermons, let him prefer topics that do not directly touch the most common vices, but these are effectively corrected through indirect means; for example, solemn celebrations and frequent sermons on the souls in purgatory, speak often of death and of the eternal truths, take care of sacred songs, etc.
Be useful. The child is attracted by a nut; everyone, by what is good. Hence, a priest, who studies not only how to speak well, who does not only show his knowledge, does not appear luxurious, not imposing his own ideas and points of view, not commanding everywhere, but truly does good, he shall be strongly loved. Do good to bodies: through charity, through good advice, by alleviating miseries and by seeing to it that the people does not need

charity that often. Do good to families: by establishing peace in them, by taking care of children and of the sick, etc. Do good to souls by consoling them, encouraging them, helping them, by being ready to help and, also with sacrifice, to attend to confessions, etc. It would be useless to get lost in inquiries: whether the people does not love the priest, does not trust him, no longer wants his services; rather, he should be examining his conscience, asking himself what good we are doing to the people and of the manner whereby we are ready to help them. It would be useless to repeat that society wants to drive away the priest: we need to examine ourselves if with deeds we prove ourselves useful to society. It would be useless to complain about the lack of listeners to sermons, of the small number of penitents, etc.: it is better to examine oneself if he takes care of the confessional. if his sermons are well prepared, if he exerts all efforts of zeal for attracting the population. Seeing to it and not to pretend commanding; one should show to the people the unquestionable argument of deeds.

IV. How to work. - Three rules could be given: the parish priest has to be the soul of the entire parish work that directly or indirectly refers to the care of souls: he has, however, to exercise equal distribution of work: he has to capably make use of what could be of help to him.
He has to be the soul of everything: since according to the nature of the parish priest and according to the provisions of Canon Law, he has on himself the responsibility as a whole of all the souls entrusted to him by God. Hence, he cannot not care for some things: either of the work of the vice-curate, by leaving him completely left to himself, not caring of what he does, nor of what he does not; he cannot

not care about the priests living with him in the rectory or not: teachers, beneficiaries, chaplains, etc., inasmuch as he ought to be the overall director; he cannot not but be concerned of the circle, of elections, of the abuses that get into the village; he cannot not care of established societies, of teachers, of municipal authorities, of students, of the class of religion, etc. Rather, the system of totally leaving an assignment to one of his coadjutors: for ex., to leave the entire care of the sick to one priest, all the administration of the Sacraments to another, all the classes of religion, or of the circle, or of an organization, or an association to a third, etc., is censured. Such a method with young priests has two inconveniences: that of not training them to real pastoral care and to easily place them in the position of causing damage to the people. Then, when the priests are already old, it continues always to be a cause of so many little ills, of which the parish priest is responsible. He has to know what is being done, how it is done, how to let each one's action converge to the pastoral welfare, according to the plan and the special direction that he intends to give it. It is only in this manner that what is said above becomes possible: to seek a concordant action from among the cooperators.
Neither is it intended to say here that the parish priest ought to do everything: since he has cooperators to whom he has to distribute work. Rather, it would be well to say it, the act of charity of giving work and the occasion to do good offered to the lay persons and especially to priests are better acts than to give bread. Prudently, the parish priest shall assign occupations suitable to the lay person and to priests who are his helpers, after having studied at length their aptitudes and inclinations. He ought to avoid the excess

of exploiting his vice-curates and cooperators by overloading them; he shall as well look out so that every priest and every good energy were employed. Should he believe that he alone is capable for something, he is proud; the act of not launching young priests in pastoral care is a very serious responsibility before God. Certainly, he can and have to reserve to himself the more delicate part of the ministry: care of catechesis, of the sick, etc.; certainly, he has always to watch over and in a good way see the fruits and the result of the work of others; certainly, he has to intervene in the more difficult cases; nonetheless, he also has to know how to allow the necessary freedom and responsibility. If a collaborator does not feel as free in the classes of catechism, because he is always followed and looked after; if he cannot be persuaded that the soul of the sick person is entrusted on his hands by the parish priest; if he does not know that he himself is obliged to do well his own preaching, the evening class, the music lessons; if at every step he must ask the parish priest's permission, be afraid of his taking notes, etc., this collaborator shall not feel having any responsibility before God; he shall not give himself totally to his work; the fruit shall be scarce, and his ability and energies shall always remain latent and unfruitful. The parish priest, in order to make him feel his responsibility, shall entrust to him, a work, with clear terms, remind him that he must dedicate himself entirely to it, that he shall render an account of it before the Lord: and, on the other hand, he shall also desires to know the results, how he intends to give the work a general direction; how he morally supports him in everything. In this manner, there shall be peace, the good of souls and of the priests themselves.

In the third place, the parish priest shall avail with all those who can help in his work. There are many persons who could lend strong hands to the parish priest if he knows how to approach them and avail with them. In almost every parish, there are good women, unmarried and elderly: the parish priest could, for example, avail with them for early information if there are sick persons and for approaching those who might be indifferent or bad; he could avail with them for having classes of catechism: for the church linens, etc. For the same reasons, he could avail with the Society of St. Vincent de Paul² where it is already operating. In the city of Vienna, there is a society of laymen whose purpose it is to lead the more restive workers to the influence of the priest, to do good to them through publications, by bringing them into good company, by inviting them to talks. A city parish priest availed with the wife of the factory head to seek the welfare of the men and women workers. Others, availing with the Third Order of St. Francis of Assisi,³ with suitable directions, could establish, for example, a library.
A capable and prudent priest shall not find it difficult to let associations and influential persons promote some activities that may be a burden to him: for ex., certain conferences, orientations in some thorny questions, entertainments, theaters, fund campaigns, etc. And who does not see how a parish priest can usefully seek the help of the doctor, the pharmacist, teachers, the mayor, etc.? At times, they may be indifferent and even bad by themselves: if, however, one looks at their good side, it would be possible to arrive at something one least expects. A parish priest was saying that in his village there was an anticlerical, who was, however, an expert in agriculture: he humbled himself and sometimes asked for his advice; then, he invited him to hold

a conference on his preferred topic before the parish committee: then this became his friend and also, after a few years, a discrete Christian. Another parish priest had an atheist teacher, but a lover of music and gymnastics: he won over him by making him take care of the youth circle. Likewise, he could avail with, for example, the factory owner, of the thread mill, of the shop, or at least of their agents in order to stop certain serious misbehaviors and certain serious abuses. For this purpose, a parish priest must not reduce his life to one hidden in the rectory; it is a must that he knows the people, spend time, even long one, in order to bring himself close to them.
It is understood that from among different kinds of persons, there are some who have broad and others who have narrow influence: one has to aim better his activity at the first, as we shall see later.

V. Encourage conversations on pastoral matters. - Every good conversation, especially those wherein is studied our improvement and that of others, is a source of much good. It does not tire, but comforts; it does not divide, but unites; it does not stop each one's activity, but reawakens all: it does not confuse ideas, but clarifies them. And how possible it is not to speak of one's soul to others if these two objects must shape the life of a pastor? There is a religious congregation where, every day at table, the solution of a case of morals or of pastoral is presented by one of the members, by turns. There are parish priests who see to it that at table among priests, the conversation often falls on the work done, on their results, on things to do, etc. Others, when they come and visit colleagues, do not extend long on useless talks, but they raise questions, make propositions, ask for advice, etc. everything with reference to the ministry.

Rather, a parish priest, very zealous, in an average of twice a year, accompanied by a vice-curate, used to visit more flourishing parishes in order to study if they could find new means and new ways to utilize in saving souls. And why should the talks of a priest be critical, concerning excursions, dirty humor, material interests, petty offenses, etc.? Is it perhaps because he does not have important matters to talk? Is it perhaps because he has not to live in order to save himself by saving others? However, thanks to God, let us hope that these last are few.
Lastly, the practice being done in Essen seems advisable everywhere: every week, the clergy meets at the house of the parish priest to discuss pastoral matters and to encourage mutual friendship. Something similar is being done in Hamburg. In many places, the clerics meet at the parish priest's house for pastoral conference on the day of the monthly retreat. Frassinetti writes: With the extraordinary need for holy and zealous priests attested, to all ecclesiastics, the proposal is made, so simple, but when welcomed, could turn out effective. The proposal is that the ecclesiastics should be united and agree with the aim of cultivating their own spirit and making fervent their zeal for the good of the Christian populace. This union, in order that it would become even more simple and suitable in every place, should be a union of simple friendship, through which, once or more times a week, the good ecclesiastics would meet in the parish priest's house, or in the house of one of them, and there, in manners of conversation, confer together on matters of the spirit, while seeking the most opportune means beneficial to the welfare of souls. Much like the common conversations,

news regarding politics, the arts, literature, etc., are read, then each makes his own comments on what is read and then discussions follow regarding the municipality, homes, friends, fashion, etc.; similar to these conversations, the good ecclesiastics would read some spiritual books, where suitable reflections would be made: then, they would confer on the means of becoming more fervent in their zeal for the salvation of souls. On the good that could be promoted and cultivated in the parish, on the evil that could be prevented....⁴ Then the author moves on to enumerate the points that should concern the ecclesiastics: practices of piety, virtues, means for promoting pastoral welfare, etc.
All ecclesiastics are to get interested in promoting this holy practice, but more so the parish priests, who thus would have a very effective means for keeping an action in accordance to the care of souls: and, besides, no other priest could achieve it so easily.

§ 2. - SOME UNDERTAKINGS FOR THE PASTORAL ACTION
OF VICARS FORANE

I. Pastoral conferences. - Somewhere else is pointed out what parish priests and priests in general can do as a whole for promoting such conferences: here, we will mention some things that concern Vicars Forane in particular.
That there should be pastoral conferences is known to all: they are gatherings of priests, especially parish priests, with the purpose of studying together the most difficult and most urgent points concerning the care of souls.
In Vienna, there are many of these and of different kinds: among the deans of priests: among teachers in schools: among

all the clergy, presided by the Vicar Forane.⁵ Most of the pastoral themes discussed are assigned by the Bishop.
In Milan, such pastoral conferences are held once a month among the clergy, under the presidency of the Archbishop.⁶ In Essen, once a month as well, under the direction of a dean or a vicar,⁷ similarly in many other places, also in France and in Italy.
It is especially possible for the Vicar Forane to promote such conferences and in parishes in the Piedmont area it has already been started and fruits are already seen. The Vicar Forane can gather the priests at his house: he can assign in due time some topics to discuss: he can prepare some himself. Certainly, it is necessary to make public any gathering, get things done, avoid petty talks, aim at some agreements on the essential points, leaving that each one thinks as he believes on matters accidental. For this, a great humility is required of all those participating: either because it is necessary that one is ready to recognize his own weakness and to accept the others' points of view: either because it is necessary to listen to all and to permit, rather, encourage the most timid, most humble, the youngest, to speak.
Some shall say: we already have Conferences on Morals... Often, however, one hears that many do not attend because in them there are but theoretical discussions: for ex., discussions are held on the necessary things to know, be aware of the need of means... people get lost in so many abstractions, and meanwhile in the parish they do not have and not find the way to have young people attend classes of catechism; while catechism classes themselves are excluded from schools... If people knew how to go down to practical things in such conferences, perhaps something would have been

achieved... much better, however, to hold specific pastoral conferences.

II. The monthly retreat. - The monthly retreat could be made to come along with pastoral conferences: this is the practice held by the zealous clergy of Belgium and which is now being introduced in France. The Priests gather at the residence of their Vicar Forane: one of them delivers one sermon or a reading that serves as meditation: then follows half-an-hour of reflection: then ordinarily each one goes to confession, especially if among the participants there is one's confessor: finally, review is made on some points of pastoral.
How much good! It is one of the most fruitful days for the priests themselves and for the population! How beneficial is the sacred emulation that is born of it, how a good word comforts a more holy confrere, how enlightening is the counsel of one who is an expert! Instead in some place there is a kind of human respect among the clergy: during mutual visits, no one dares to introduce a conversation of spiritual things or those referring to the care of souls! One who dares do it would see written on the face of someone among the confreres an ironic half smile, as if out of compassion!
And yet, the only glory, the only thought, the only aspiration of a Christian is that of being saved! And yet, the priest's reason for living, as such, is to save others and to give to others his time, his energies, his own life!

III. Circles of spiritual, intellectual and pastoral uplift among the clergy. - In Munchen, there exists an association among the clergy that has three goals: the Priest's sanctification, his scientific uplift and the study of the special needs of the care of souls in big modern

centers and of means for meeting them.⁸ For such goals there are: articles published in publications for the clergy; inter-parish conferences held especially at the Vicar's place; monthly retreats celebrated in common at least once in a while.
Then, every evening, the clergy meets at the parish priest's place for the discussion on the more difficult scientific and pastoral cases, and thus preparation is made on the subject to present and better discuss during Vicarial meetings.
In other places, the clergy thus gathered, with real rules, avail also with a common library, of magazines and books that are bought as a shared expense.
In other places yet, the Vicar Forane assigns to priests various topics that ought to be discussed before the people: for ex., alcoholism, the youth circles, etc.: every priest becomes, so to say, a specialist in one specific subject matter. With each one rendering, upon request, his service for free in the entire Vicariate, a new advantage is had: spend nothing for the more important, intellectual and practical matters, for a more secure word.

§ 3. - NORMS FOR CHAPLAINS
It seems useful to multiply rural chapels, with the purpose, even almost the only one, that of providing the residents a holiday Mass. By now, however, everyone knows what serious inconveniences such a practice bring about: inconveniences for the priest and inconveniences for the population. Inconvenient for the priest who often feels his dignity slighted, finding himself often at the mercy of a few farmers who want to command him in everything, dealing with him as if he were a servant: inconvenient for the priest,

who is often reduced to a very poor, solitary, sad life, full of dangers. Inconvenient for the population which has to be contented with a few Masses, heard more or less well, on Sundays: a population that meanwhile remains ignorant in religion, abandons the sacraments, does not allow themselves be guided by the parish priest, passes the holy days in vice and in dangerous entertainments.
To solve these inconveniences, a survey was made in some dioceses and different means were proposed:⁹
1. That the residents do not directly deal with their future chaplain as regards conditions and stipend: but that they refer to the Diocesan Curia, which shall require an adequate and anticipated honorarium: this shall assign the priest it believes most suitable: it shall impose conditions so that he may not remain, as now, that the change the chaplain, the schedule of celebrations, etc., be under the mercy of the caprices of the residents,.
2. That the chaplains reside with the parish priest each time it is possible and convenient, either considering the distances, as much the number of the villagers. In many places, it is enough that they go to the chapel during the feast days.
3. That there should be a kind of contest also for the better chapels, especially where the clergy is numerous.
4. That for the chaplains of neighborhoods, big and more distant from the center, there be a residence, the right and the duty to perform on ordinary Sundays the parish functions.
5. That the number of such chapels be reduced as much as possible: that the chaplain work more and the parish priests did not stop these to be established as affiliate

parishes. It should be the welfare of souls that must regulate the conduct of the Priest in these matters, not his own welfare, honor, interest, etc.
Since, however, to adopt these means largely is not in the hands of the chaplains themselves, some easier things are suggested to them.
Let them not reduce their lives and their ministry to a Mass on feast days: but let them strive as much as possible:
a) To keep the Most Blessed Sacrament in his own chapel, then keeping the church open during the day if prudence so allows it. What a miserable life it is for a Priest not to live in the companionship of Jesus Christ!
b) To promote attendance to the Most Holy Sacraments also during ordinary days.
c) To have, during feast days the evening celebrations, especially the faculty to hold catechism classes for children and those discussed for adults.
d) To make himself good in preaching and thus be still invited to other places to exercise the ministry.
e) To continue one's instruction through study, to keep himself in good relations with neighboring priests, to keep one's self busy in things directly and indirectly useful.

§ 4. - NORMS FOR PRIEST-TEACHERS
The principle that must regulate their whole life as priest is this: they are above all priests, that is, destined to work for the salvation of souls: teaching in schools is nothing but a means for this end. One who sets one over the nobility of the most noble and sublime mission of the other

does a most inconvenient deed. Now, one who does this would consider as something more the quality of a teacher than that of the Priest. Besides, everyone knows how more effectively a priest-teacher can influence the students, in order to form in them religious sentiments: how much preeminence he would have over the teachers: how many good principles can he spread amidst his colleagues. Many parish priests, however, observe that this should not happen many times: priest-teachers often are inferior to their mission. Why? Above all, because teaching is a task that is not quite light, and one who dedicates to it some six hours a day easily drops spiritual reading, visits to the Blessed Sacrament, meditation, rosary, confession, visits to the sick, preaching, etc., in short, those activities that are for one's sanctification and that of others. In the second place, because teachers are more easily designated for life. Then, strong in their position, supported by the local government and by seculars, they establish their counter-altar against the parish priest. In the third place, because the school, though very good in themselves, due to the circumstances of life, in the broadness of relations, in the independence from an indirect supervision brings about serious dangers, that everyone can comprehend. From here comes a saying of a bishop: I have so many thorns as many as the number of priest-teachers.
Hence, here are some rules:
1. Let the priest-teacher work intensely for his own sanctification through meditation, spiritual reading, with flight from dangers, especially from familiarity with women-teachers.
2. Let him work for the sanctification of others: by considering the school as the area of his ministry, as a delicate field, where with the seed of knowledge he is, out of his office, held

to sow the seeds of virtue and of faith: keeping himself engaged, in every manner possible, with the external ministry, especially in the confessional and in preaching.
3. Let him do every sacrifice in view of keeping not only good harmony, but a humble submission to his parish priest, even if he is young. What remorse for him if, on his deathbed, he should confess: I taught people to read, write, but I was the cause of spiritual ruin through my obstinacy and insubordination! I betrayed my principal mission: to save souls, to reduce myself to doing a job only to end leading an unhappy life.
There would still be many other things concerning the action of the parish priest, of the Vicar forane, and of the other priests: partly we would see them in the next heading where the relationships of the priests will be dealt with, and parts would be set aside in order not to fall away from the pre-established brevity.