Blessed James Alberione

Opera Omnia

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HEADING IV
PREACHING

§ 1. - NEED

Preaching, just as it was the principal ministry of the Divine Savior, must also be the principal ministry of the apostles and their descendants: Euntes docete omnes gentes.1 Should one have a look at the Gospel, the Acts of the Apostles, the letters, Church history of the first centuries, the question comes spontaneously: so, the priest, the apostle, Jesus Christ are preachers and nothing but preachers? And so, those priests who reduce their ministry to the Mass, to a few benedictions, to little study, etc... are they true priests? I do not want to give any answer.
In the Church militant, image of the Church triumphant, there are many mansions: and there ought to be priests here who should take charge of other things. The fact remains, however, that every priest must preach for as long as he can, that for the priesthood in general the first occupation is preaching: that some, not getting engaged in that ministry though they could, cannot be called true priests, in the formal sense of the word: inasmuch as Jesus Christ gave the order, above any other, to the Apostles to preach. This could hurt someone, but this does not make it less true.
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And why should preaching be so important? Because it is the ordinary means of propagating and keeping the faith in the world: fides ex auditu, auditus autem per verbum Christi.2
Hence the words of St. Paul shall be the rule of every priest: Predica verbum, insta opportune, importune; argue, obsecra, increpa, in omni patientia et doctrina.3 The holy Fathers dedicated to it a large part of their energies and after them the holy priests never neglected to spread the divine word on all occasions. If we take away preaching and Christianity will perish, just as when the seed is taken away, there shall not be any plant: Semen est verbum Dei.4
It is even more important today: considering the greatest ease with which the people hear so any errors: and St. Anthoninus says: Preaching of the divine word is the first and the most necessary ministry of the Church of all times: but especially when error is spread and iniquity triumphs. When faith fades and charity cools.
Two consequences:
1. First of all, as much as possible, let all of us preach: parish priests or curates, or chaplains or free priests: either from the pulpit or in catechism classes to children... One would say: I am a beneficiary so that I do not bear such burden: the task to preach comes to you by the fact that you are a priest: you cannot excuse yourself that easily when Jesus Christ will ask you for an account of that great mission he entrusted you and with which he has so much honored you. Objection would still be made by saying that many find it difficult. It is true: preaching is a sacrifice. But inasmuch as it is so important, we must prepare ourselves for it through study, by making the sermons
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during free time. Many encounter difficulties because they are neglectful of their talents. Besides, it is quite difficult that a priest could not at least teach catechism and this is one of the most humble parts, but most necessary in the ministry of the word.
2. Know how to grasp the occasions: for a zealous priest these are many and often he can do a lot of good in them. He could find subjects to speak about from a marriage, giving of awards, Confirmations, excursions, gymnastics, church blessings, burials, a sudden death, an accident, from an earthquake... he can preach also in every holiday mass and even during some ordinary day masses. On such occasions the word of God is better understood: for example, who does not know how deep is the impression a sermon in the cemetery has, during the visit in it?
A Priest used to say that he never preached in that place on some of the more burning truths: only there did he speak clearly of the vice of drunkenness and of the dance, and there, more clearly than elsewhere, did he preach on dishonesty and everyone understood and everyone approved: while perhaps in the same church his words would not have had borne fruits, rather, he could have been criticized. Furthermore, such initiatives have still a dual effect: that of making the thought of religion more familiar in all the circumstances of life: to demonstrate how this must be extended over everything and sanctify everything: how it approves that which, without damaging the soul, is useful to real progress, to science, to material life. And in the second place, what is said in such circumstances is better remembered, either because ordinarily it is better prepared, or because the external solemnity helps to impress better what is being said.
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§ 2. - QUALITIES OF THE PREACHER

The treatises of sacred eloquence has an exact enumeration: here we remember only three, indispensable under the pastoral point of view. It is opportune always to repeat that the priest is for saving others: hence his eloquence has to be used only for this, more or less directly.

1. Right intention. The word of God is seed for sowing: he who sows it is man: but he who makes it grow is God. And God denies the fruit to him who, preaching, seeks himself and preaches himself. St. Mary Magdalene of Pazzi used to say that God rewards by the degree of the purity of our intention: in omnibus et super omnia Deus. Why, so an author asks, is the universe converted by a few simple preachers and not well-educated at all? Because they sought especially God alone: the witness of which is St. Paul who wrote: Non enim nosmetipsos praedicamus, sed Jesum Christum.5 Why is it that so many priests no longer bring about conversion? Because they seek themselves. And this happens especially in three ways:
a) by aiming at worldly glory: to let one's self find a the moment for showing off his knowledge: to use artifices to have one's self invited especially in the more important places: to pay attention only to enlarging one's audience and not to convert: to study before and after the sermon, to lead the conversation into it in order to gather praises: to narrate to everyone, until it becomes importune, the miracles of conversion obtained and the applauses had.
These are all signs that one seeks himself: sermons that do not convert.
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b) by aiming at interests. Certainly, the priest needs to live and deserves, as a worker, his wages, but it is necessary to seek first the kingdom of God and his justice et haec omnia adjicientur vobis.6 To think most of all and above all of the stipend: to complain when one receives little, to praise when one receives much, these are things that make one doubt one's right intention.
c) By following only one's own inclinations. Surely, also here one's inclinations are a good help: but we must sanctify them with supernatural considerations and goals. It would be an abuse not to lower one's self to the level of the masses, never to call preachers from the outside to substitute them, to neglect other duties in favor of preaching, to want to give vent to an obsession that one may have to produce something.
To avoid these three defects, the preacher could take up the motto: Da mihi animas, caetera tolle.7 Msgr. Costamagna narrates of Ven. Don Bosco that in sending his first missionaries addressed them these words: Go, the Pope has blessed you and sends you: and I send you too: go, but remember: Souls and not money.8

2. Zeal. It is the firstborn child of love for God and neighbor: it molds and gives life to all the other gifts of the preacher. It is of supreme efficacy: Give me ten priests with the spirit (and who has the spirit also has true zeal) so St. Philip said, and I will give you the world converted. - Love, Mullois says, that is the first and the most essential rule of eloquence: and in this especially consists the force of the Gospel, the life and the effectiveness of the world and the magic, I would say
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of eloquence. He who is hot with zeal shakes up, sets afire, enlightens, moves, converts: he who is cold is a sounding brass that do not overwhelm souls.9
He who is burning with zeal possesses tenderness, possesses cries of pain, lamenting accents, affectionate supplications: he who is cold does not know but bear the letter of the law, the coldness of reason. He who is burning with zeal is the sun that melts the icecaps, gives new life to nature: he who is cold shall manage to convince but will not bring about conversions.
And so?
a) Above all, ask zeal from God: it is a gift of the Holy Spirit: for a priest, it is one of the most essential graces. A grace that he must pray for every day. Pray the Lord that he may give light to know the hearts, give compassion for the miseries of humanity, give affections so to preach to the faithful as brothers and sisters, also threats, but that of a father, give exhortations but that of a friend; pray at Mass, while praying the Breviary, during Visit to the Blessed Sacrament. It may be a reckless suspicion, but one could think that some priests may not have asked for such a grace? Would that it be a reckless suspicion, but one could fear it is not! And it would be the reason for filling us with confusion: that of never asking what constitutes the priest in the truest meaning of the word!!
b) Seek true zeal: and it is true when one thinks of the glory of God: when one wants to stay away from some sin: when one wants to lead souls to heaven, when one aims at guiding souls to the Most Holy Sacraments. It is true when what has purity of intention.
c) Seek a prudent zeal: instead, every embittered, violent zeal is imprudent. Prudence is the eye
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of zeal: this gift is obtained through reflection and counsel. It would be imprudent: to make too detailed, summary allusions when one reproves and speaks of shameful vices: to give vent to particular offenses received; our bitterness ought to be poured forth before the crucifix. It would be an imprudence to explode in strong unrepressed reprimands for insignificant things, for example, for a door that is banged, for one who sleeps, for another who blows his nose, for fans: to touch on matters that divide the people: to bring to the pulpit things heard at the confessional. Let us take note that there are things that are more easily resolved in private than on the pulpit: for example, if children are talkative, one could tell the sacristan, or better the vice-curate to make them behave... if the teacher does not want to teach catechism, it is not convenient to satirize or complain from the pulpit, let the priest induce him privately and lovingly through visits, contacts, services rendered him, etc., or else ask an influential person to intercede.
More: it can happen that the priest has to defend himself from some calumny or offense: but here what is needed is not a grain, but ten grains of salt. Above all, he must be able to defend himself truthfully, otherwise the proverb holds: one who excuses himself accuses; then he must prepare the things to say many days beforehand, write them down if he can, meditate on them before the Blessed Sacrament, try not to emphasize too much on one's self, but to let the justice of the cause emerge so that the people may understand it concerns truly religious and public interests and not personal; if one can, let him use the most effective argument of facts.
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A parish priest had put himself against almost the entire population, for having rightly refused to let a woman of ill repute be the godmother of a baby. Instead of speaking himself, on the next Sunday, he let the vice-curate, a young, zealous, eloquent and most loved by the people speak. The effect of the defense could not be better: the people understood the almost heroic deed of the parish priest in accomplishing his duty and it brought him so much affection.
Then: in everything, the priest has to go after what is good: when he foresees that his preaching cannot achieve it, because it divides the population, let him not do it.
A notable lack of prudence is that of wanting to obtain what in humanis could not be hoped for, or to want to obtain immediately what requires long and patient work. One cannot hope, for example, in the majority of parishes, that all, everyone should bring the book to Mass; that all, everyone went to the Most Holy Sacraments every moment; that all, everyone, should join a society or an association that the parish priest likes to establish; that absolutely no one should murmur against the way we work; that our way of doing things would garner [approval] of everyone; that all should have confidence on us, etc. It is not possible to obtain silence in church immediately, where there is an abuse of talking, neither greater frequency in the Sacraments where there was none at all.

3. Preparation. Is a must for knowing what to say: it was heard about a certain priest: before going to the pulpit he does not know what to say; while preaching, he does not know what he is saying; after, he does not know what he may have said. What portents of conversion can he bring about? He might be asked: So the pulpit for you is but a game? Is a sermon for you a thirty-minute talk? How pitiful are certain statements: What so much preparation? I will have
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something to say! It is the case of repeating: The people was invited for dinner, but the table was not ready. I have heard a very good priest hold that absolution is to be denied to the preacher who does not prepare himself and obstinately does not want to pray as well as he should! Well: if one considers that such a negligence is a serious harm to thousands of people, harm that he is held to avoid, could one find traces of rigorism in such a sentence?...
If we were so negligent, what an accounting we will have to render on the day of judgment! A shepherd who leaves the hungry sheep die of starvation!
One question: Is preparation more necessary for preaching to people of higher rank, or for the sermons to the simple people?
It is needed in both cases: perhaps more so for the second: inasmuch as these need that the truth be simplified and explained more clearly, with more material examples, etc... and this requires long preparation.
Another question: Is preparation more necessary for long sermons or for the short ones: for example, ten minutes? It is necessary in both cases: but perhaps more for the second: because it means saying many things in a shorter time: things that ought to be told clearly, adequately, forcefully.
Preparation is still necessary for saying things rightly: that is to saying things with profound and actual conviction that expands the topic forcefully, that inspires the more precise words and more respondent to the thought, that attracts the attention and persuades the listeners.
Here the question might be raised: will it not be good to preach sometimes after the style of the apostles, as some saints
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usually did, without observing so many rules of eloquence and with much preparation?
The answer could be: there is the style of the apostles that could be better called the style of the careless: and this, unfortunately, is in fact the most common meaning of such an expression. This is always to be avoided.
There is the style of the apostles that, instead, sounds the manner used for example by the Curé of Ars: that is with a most true and lifetime preparation: but without any other rule of eloquence except that of charity. This is a most fruitful manner: but let the conditions be noted:
a) that the preacher is a saint: only the saints, so they say, possess a most profound power to persuade, a power that is reached through long meditations and constant practice, a power that shall succeed in giving improvised words the anointed mark and almost of a fire that burns;
b) that the preacher has already preached much: that is with the exercise that has already reached the bottom of the matter that one is ready to draw from it at any moment;
c) that he preaches where he is known: inasmuch as in such places the aura of his holy life and the reverence acquired among the people coincide with the benevolence and the attention of the audience: even more, these make the words of the preacher be taken by the people as words from a saint.
As for the rest, the young priests ought not dare get into such kind of preaching; he who is truly gifted for doing it shall rather be quite uneasy about it.
Then there are two kinds of preparation: the proximate and the remote.
Remote preparation is done through a holy life and through assiduous study, especially of theology.
Proximate preparation is that which is done immediately before the preaching. First of all the subject matter is chosen. Then, one
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thinks over it well, as if to digest and assimilate it: then, the main divisions are made, also by writing them down: then it is developed and written down on paper. As regards the Gospel and the parish instructions that take place regularly, one could do this way: on Monday, read the Gospel and meditate on it and then immediately after, write on a sheet of paper the topic chosen and, if one can, also the more general divisions, while confronting them with those proofs and applications which are immediately presented. During the rest of the day, on Tuesday, and Wednesday, one could think over it once in a while, talk about it with the parish priest or with other priests. Listening to their applications and thoughts, perhaps while talking with the people, thoughts would surface... examples would be found, events may be read on newspapers and books that could serve as explanation, proofs, etc...: let one take note of everything that could further enrich the outline. Then, on Thursday one could write the instruction and the explanation down: and on Saturday, one memorizes it. In this manner, the preaching shall certainly be clear, practical, substantial.
Let a warning be noted, though: the substance of the preaching must always be the same: but the accidentals: the sermon has to be modern and, better, relevant. That is in form and more in the comparisons, in the examples, in the applications: let it be the whole life of the people: let it have their thoughts, their language, etc. For example, during the time of war, it would be very good to compare our life to a military life, to a struggle between the Christian and his spiritual enemies, by showing the arms of the enemy, the subterfuges, etc.; today it is very important, speaking of Our Lady, to refer to the events of Lourdes; as an example of unexpected death, it is good to choose those
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told by the newspapers; it is good to draw topics from a disaster, a feast, a demonstration, etc.; if speaking to embroiders, one could say how our life is like a piece of embroidery, she who is careless as for the pattern, will end up destroying the entire work; if one speaks before farmers during the harvesting of grapes, those who worked gets the better harvest; those who did not, the poorer ones, etc..., so it will be with us during the day of the harvest, that is of judgment, etc.

§ 3. - NOTES [ON TWO PARTICULAR CASES]

It seems convenient to add here two useful cases to better explain what has been said above.

1. The stipend for preachers. These should not complain regarding how much they have received: but he who has to pay should not give him the occasion to complain: inasmuch as he who preaches has also to live. This stipend has to be somehow large amount. It can happen sometimes that one makes an entire novena and praises, for example, to Our Lady and then receives 18 lire, not enough to pay for the trip and the lodging that are charged on the preacher.
These things are inconvenient; rather, either none from outside is invited or he is invited while telling him immediately how things are: ask people to do charity for the sermon: let the people be told to give more donations... More, the preachers should not be kept lavishly, something that would be inconvenient, but decorously, inasmuch as their task is heavy... One who is generous shall receive, one who is stingy, instead, will not... It is the Lord who provides for him who knows at the right time and place to use resources for the glory of God. It is not possible, however, to specify a single rule, either as for the stipend as for
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lodging: they all depend on circumstances: in general, however, the rule of the saints holds true for us: rigorous with ourselves, generous with others.

2. Professional preachers. There are priests who spend their entire life preaching the divine word. It is a very holy ministry: but it requires attention.
a) Above all, these preachers are in greater danger of working for human ends: honors, interests, inclinations alone. Since they tend strongly towards such a ministry, they draw from it their livelihood, they are always praised by everyone and for everything.
b) Their life requires that they continually move from place to place, and here we ought to remember the saying: qui saepe vagantur, raro sanctificantur.10 Often they set aside some exercises of piety; in those they do, they are quite distracted: often they end with working less inasmuch as with eighty or one hundred preachings they move from pulpit to pulpit and they do all the Spiritual Exercises, monthly practices, novenas of preaching: so much so that the reproof of Benedict XIV to a priest holds true: Go, inasmuch as you are as ignorant as a preacher.
c)
They are in danger of no longer giving the supernatural importance that the word of God possesses: hence, it is trivially used at times in the pulpit: hence the use of quoting the Scriptures jokingly while in conversation: hence, transform the Spiritual Exercises to real feasts: hence, comes the other worse inconvenience of not having, during the course of preachings, the aim of drawing people to the confessional... and hence follows that repugnance that they often show for going to confession.
A highly experienced priest used to say: In my life I have generally seen as more
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fervent and zealous those priest-preachers who do not continually move around.
In spite of this, it is true that those who always preach are necessary and that among these there are saints as well. They, however, should avoid the dangers mentioned above.

§ 4. - QUALITIES OF THE PREACHING

The manuals largely speak about them: here it is convenient that we limit ourselves to pieces of advice that are minute, practical, indispensable.

1. As regards the topic. Let it be a truth, a religious truth, a practical truth, a truth suitable to the capacity of the audience. In this manner we function in the material life: we make use only of what is useful and we change food according to age and the state of the body: food for infants is different, and so that of an adult, of a sick person... No more profane, frivolous, bizarre, vague, exclusively polemical:11 remembering as well that the Holy See has clearly reproved today's abuse of changing preachings into conferences.12 If it is needed sometimes, better do it with groups, in a hall, or even in church, but inviting only that kind of person who would benefit from it. Insist instead on the four last things, especially in the peroration of the different sermons, as regards dangerous occasions, on prayer, frequent reception of the Sacraments, on the principal devotions. As for the rest, we must remember that those who love so much to argue on religion, or who listen willingly to apologetic arguments ordinarily do not want to have to do with the practice of religion: most
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often they are but curious or amateurs. How we priests are, so are the people: much more are known than what is practiced: hence, what is needed are arguments that preferable move the will: and these are the so-called eternal truths.
Very important in the choice of topics s what is being practiced in one of Italy's dioceses: every parish priest annotates on a board the topics on which he desires that his coadjutors touched on in most of their sermons. He as well asks those who come to conduct Spiritual Exercises or Forty-hour devotions to read the annotations: he himself tries to keep it in mind. More: on a register for the purpose, each priest who has preached writes down the topic chosen. In this manner, the double advantage is obtained: to often discuss the most necessary topics for the parish and not to neglect anything of what is useful, without getting down to too much or too frequent repetitions.

2. As regards the setup. A clear, well outlined sermon is easier for the preacher to study and to present, much easier for the audience to understand and remember.
Even simple folks manage to remember it for years and years. Many, however, warn that a good outline is much more needed in instructions than in meditations Along this disposition, three admonitions are of extraordinary importance:
a) Figure out very clearly the aim of the sermon, in order to coordinate all the thoughts, feelings, examples on it. For example, say: I want to persuade the audience on the need for prayer: or else that parents have to give good example to their children. This could also be jotted down in a few words by the title of the sermon.
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b) While writing, keeping in mind the audience: in this manner, if the audience is made up of children, one would write for children; if adults, for adults; if educated, for the educated; among the arguments, examples, applications only what are suitable for them are chosen.
c) Don't want to say too many things. It is true that there are those who hold on the opposite idea: in practice, however, it seems more fruitful a sermon touching on fewer things, but clear, precise, profoundly taught. Too much oil extinguishes the lamp, too much light blinds, at table it is enough that there is something to satisfy hunger, all the other possible viands are not necessary.

3. As regard the expounding.
a)
Before the sermon one must pray and pray fervently, keeping as well an intention at Mass, in the breviary, in the rosary: to entrust oneself to the Queen of the Apostles and to our guardian angel and those of the listeners, in order that they may put our hearts in the right dispositions: then, think that our preparation and work are worth nothing if the Lord does not lead our tongue and touches the hearts of the faithful.
Then, as for the body, it is most important for us not to create a lot of needs and not to disturb the whole word just because one has to preach! To be too demanding as regards food, to expect so much attention are things that annoy. To take care of ourselves is necessary: for example, not to expose one's self to the cold...; but it is good as well to trust in Providence that looks after us. He who see to the birds that sing shall as well see to the apostle of the word. Because of this need for too much attention, some preachers turn too burdensome that almost no one invites them: and when they go to some parish, they are the cross of those who serve.
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b) Then the sermon is to be presented simply and naturally, without artifices and affectations. Style shall be clear; sentences have to be short; words, understandable by all. Liturgical rules, like the way to make the sign of the cross, the uncovering of one's head at the name of Jesus, the devote and clear recitation of prayers, have to be observed graciously and simply. One's voice has to be proportioned to the place: do not shout to deafen and become irritating; do not speak so softly as not to be heard. It is good to observe well those who are most distant to find out if they could hear. Manage the voice well in such a way that it is not lost but is spread across the audience. Diction has to be clear: take note especially not to eat the last words. Avoid monotonous modulation of the voice, in cadences, in sentences. A tale is told of a preacher who was nicknamed wherefore because of too much use of the word. That tone of voice that is almost weeping has to be avoided, and so to ill-mannerdly spit, to sniff tobacco: thus is observed good manners in coughing and in sneezing. One's gesture must be natural and simple, not comical as those in small theaters: the peak of artifices, so St. Francis di Sales, is that of not having any.13 One's body has to be erect: it is not good for one to walk on the pulpit: it is a defect to twitch the head or move it too much, to keep it raised or stooped. One's face has to be benign and smiling, and in general transparent of the feelings of which one is full, but it ought not to be ridiculously fake, like, for example, to twist one's mouth, to open it too much, to bite the lips, to pick one's nose, to extend or contract one's neck. Eyes should appear modest: it is a defect to keep them closed or fixed on one side, worst if there are women in the place: better let them move over the audience. Avoid banging
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the pulpit with the feet or too frequently with the hands: this is more of a comedian than for a sacred orator... After all these precepts, however, I take note of the practice of a worthy preacher: In the exposition of my sermons, I almost never paid attention on other things but two: on what I had to say, so that it may spring forth from my heart, and to the audience, in order to notice its attention and impressions.
It seems to me that this norm is the most useful in practice; it is good, however, to add: ask one's colleagues, especially the better preachers, that they listen to us, that they tell us the observed defects. Very often, the defects of a preacher are on the lips of everyone: he who ignores them often is he who ought to know them so to correct himself.
c) After the sermon. It is good to gather one's thoughts for some moment, humble ourselves before God for all the defects committed either during the preparation or in the exposition and in the intention: then to recite from one's heart an act of contrition and to ask God that he gives growth to the seeds we have sown.

§ 5. - SOME PRACTICAL PIECES OF ADVICE

1. Is it better to completely write down sermons? Yes, especially during the first years of the ministry, when one has more time and greater is the need to prepare well one's sermon, when one has to develop certain good habits. How many times, when eventually time is lacking, are our works during our youth so useful! One could at least do in writing two courses of explanations of the Gospel, a course of parish instructions, and the most common meditations on the Four last things, on Mary Most Holy, on the Heart of Jesus, etc.
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2. How to write them down? First, an outline, then the development, finally a note that can serve as record of the effect of the preaching: e. g.
Date - day, month, year, place.
Weather - beautiful, ugly, variable, etc.
Preparation - if one has prayed, studied, etc.
Delivery - if clear, calm, confused, etc.
Duration - how many minutes.
Effect - good, bad, satisfactory, etc.
Taking note of these things, the preacher shall have a rule should he have to repeat the sermon: he shall correct the defects fallen into, shall keep what has been good.
3. Is it better to make or to copy them? As a rule, it is good to make them: one will save much time, sermons would be more relevant, more alive, more practical. Perhaps, at the start, it would take more time: but soon one acquires speed and agility, with which, also in a few minutes, he can prepare the substance of a talk. It will be said that copied sermons are better: in its effect, however, our own sermon, which in itself may worth but a tenth than that by others, which in itself might also be rated ten tenth. One would say that he is not knowledgeable enough: instead, one knows too many things: after ten years of studies, of readings, of meditations, how could one not know enough to do a sermon? Rather, one should say that he possesses enough material that he does not know how to arrange...: let one do some exercises and in a very short time, ability comes. In sermons, a certain mechanism with which it is almost impossible to err in the general set up comes in. Furthermore, one who does things by himself is saved from the trouble of having to study.
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To have an author to read sometimes is a good rule: however, let him be learned and saintly: in that way he shall be for us a model in delivering sermons and an example of zeal.
It is a as well a good rule to let someone else read one's written sermon: its beauty would be emphasized and one will learn even more.
4. How shall a priest know if his preaching produces good fruits? Certainly, not from what others will say about him in his presence; inasmuch as in humanis there is the utmost certainty that they will not tell us the truth; except if it is a sincere, conscientious friend: but it is quite rare to find him. One could however notice it especially from two things: from the confessional and from the attention paid by the audience. From the confessional: because there he shall hear the echo of his preaching: an echo which is manifested in most lively pain for sins, in a more distinct accusation, in more firm resolutions, in a greater confidence on the preacher when he has preached well. This is a better criterion. If the priest does not notice such effects in the people, let him examine dispassionately the preaching: he will find it either empty, or cold or too high...
From the attention of the audience: inasmuch as the listeners, when they understand, when they are touched, when our words go down their hearts, they will follow us lovingly and with interest: we can read it well and satisfactorily in the eyes. Again: if such things do not take place, the preaching does not work: one needs to change it.

§ 6. - WHERE TO DRAW THE MATERIAL

Manuals enumerate the sources while distinguishing them into the intrinsic: Scriptures and Tradition and the extrinsic:
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history, science, literature, profane authority. Here we observe but two practical things: The criterion of choice of the material for a zealous priest is this: to prefer what brings about greater spiritual advantage to souls. Now, in general, it is the word of the Scriptures that, almost a sacramental, possesses an entirely very special force that comes from God. In order to make use of it, let us read it, as was already mentioned above, but with the eyes neither those of a philosopher nor those of a critic: instead, with the eyes of God: that is, by taking the words as words coming from God's mouth. Also thus can we make use of them in preaching.
A fountain from where one must draw, after the example of Jesus Christ, is the book of nature: inasmuch as naturam magistram praemisit Deus (Tertullian).14 The similes, the images, the parables of Jesus Christ were teachings of nature: and the Gospel is full of them. In order to have the wealth of this source, it would be enough to read the work of Msgr. Rossi, Il mondo simbolico (The symbolic world) (For more information: Società Buona Stampa - Torino).15

§ 7. - TOPICS FOR VARIOUS SEASONS

From the start, let us immediately warn that the topics herein listed are not to be taken as clear impositions, but as merely advised.
Advent: topics regarding the Divine Redeemer: why he came to this world, what examples he left us, etc.
Lent: eternal truths, fight vices, inculcate virtues.
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Novenas and triduums: eternal truths or else what the feast is all about in order to better dispose the listeners.
Month of May: there are two opinions: others prefer the method of Muzzarelli,16 which assigns as topics the eternal truths: others prefer to speak always of Mary Most Holy. The spirit of the institution of the month of May would require the first method: in practice it is good to remember that there always is a great difference between souls who are devoted to Mary and those who are but little devoted or not at all.
Month of June: The Heart of Jesus: his love, his examples, his graces, etc.
Month of March: the life of St. Joseph, considering it in relation with that of Jesus and of Mary Most Holy.
Month of October: the Holy Rosary in general and its mysteries in particular.
Month of November: purgatory.

§ 8. - SOME SHORT PREACHINGS SUGGESTED BY ZEAL

1. Explanation of the Gospel in five minutes. In some dioceses, it is so ordered in all the holiday Masses: in others, the order is to at least read the Gospel according to the Italian text: in very many parishes it is done though it is not ordered. Such a work of zeal cannot be praised enough.
It requires good will and work inasmuch as one must literally explain the text of the gospel and to add to them few and short practical reflections. One must carefully write them down: one must choose among the many expressions those that deliver the exact, clear and short thoughts: those that impress the truth as if like
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iron prongs, and they let the truth come in alive and victorious. In some places, and also in some churches in Rome, such an explanation is done from the pulpit while another priest continues the mass on the altar: one could begin at the start of the mass or also from the epistle and try to close at the sanctus or at least before the consecration. In other places, it is a lot better that such an explanation is done by the celebrant priest himself, from the altar, while interrupting the Holy Mass. Rather than leave the Mass, however, the first manner seems convenient according to a very important reply given on the matter by the Monitore ecclesiastico.17
2. Share a good thought each day: especially during winter days or on those times wherein the people are more numerous in church. Two minutes are enough: but it must be, as was said above, a reflection that is alive, concise, and with a clear applications, very brief. One could draw from the circumstances: for example, from a sudden death, the carnival, from Lent, etc.; or else, one could draw from the gospel or the epistle of the mass. How may times is a thought and an admonition more fruitful than an entire sermon!
3. Readings in church. In many places, especially during the winter season, during ordinary days, there is the custom of reading a short meditation in church each day. In some parishes, the priest celebrant does this after the gospel: in others, another priest does it, or a capable person, during the course of the Holy Mass, or after it. Among the books read one can particularly take note of L'apparecchio alla morte (Instrument of death) by St. Alphonsus,18 La filotea (The Filotea) by St. Francis di Sales,19 some books on morals of the Sacred Scriptures, a passage in the life of a popular saint, etc.
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4. In numerous places, the parish priest managed to see to it that a certain number of pious souls learned to do by themselves, in church or at home, a bit of good reading, or also formal meditation. It is a very good practice; and if it is not possible to obtain it entirely, every recommendation on the matter shall however have a good effect.
In passing: it is good to note that the church ought to be conveniently lighted for the benefit of the faithful who desire to make use of a book for meditation or for prayer.

§ 9. - HOW TO FIGHT DANCING THROUGH SERMONS

Regarding this matter, so easy in theory and so thorny in practice, it is good to immediately give an admonition of summary importance. The priests of the same village and possibility of the same vicariate and also of the same diocese ought to have some single norm taken in mutual agreement in the pastoral or moral conferences, to be faithfully followed in the confessional, at the pulpit, in the private relations with the people. The practical ones know which and what inconveniences come from the lack of such an agreement.
Then, coming to how the preacher should behave regarding this matter, Card. Richelmy,20 noted that it is not convenient to for one to get so agitated directly against dancing. Much more could be obtained by working indirectly on the matter.
Above all talk often of the obligation to avoid dangerous occasions and bad entertainments, without expressly mentioning dancing. With the coming of some feast or circumstance when dancing is held, one could preach effectively on death or hell,
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while mentioning examples of persons who died during entertainments, while setting aside however to mention dancing and concluding on the convenience of approaching the Most Holy Sacraments during the feast. One could as well wait to speak about it at the cemetery, during a visit with the people, in procession, as it would be useful to establish during the time of the dance, or before, an hour of adoration or the Way of the Cross, in reparation for the sins committed during those days: but also here, it is better not to honor dance by mentioning it. People will understand enough. It is as well tried by experience as the most effective means that of keeping abloom and well regulated the Compagnia delle Figlie di Maria21 (Association of the Daughters of Mary); a conference could be held with them: with a bait missing, how can one set things on fire? The parish priest perhaps could invite an outsider preacher to speak about it: in this way, he would not stir so much animosity against himself.
Inasmuch as during feasts the usage of dancing is being introduced in villages, one could, under whatever pretext, take it away or suspend it: but in this case a most prudent tactic in order not to attract to one's self the anger of the population. For example, one can say that it is the advice of the authorities of the church, or else to organize a pilgrimage, or, taking the occasion of drought, organize another ceremony asking for rain...
Still others, took away the abuse of dancing with the simple protest against it while omitting the procession.
Also here, however, it would be useful to use some holy cleverness: keep good relations with the mayor, with hoteliers, with influential persons. Perhaps a friendly word would be useful, said in confidence would be enough...:
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while coming once in a while to the parish priest's house, by receiving favors from him, going to lunch with him once in a while, perhaps these persons would not dare to say no to any request of the parish priest.
For others, to put up during feasts some very attractive entertainment like races, movies, projections, etc.: on such initiative, it is useful to make use of the services of girls and young men.
Then, in general, the rule above holds: do not fight directly against dancing.

§ 10. - FOR THE SPIRITUAL EXERCISES

1. Above all: are they established through a legacy? If yes, a good step has been made. If not: one has to take initiatives to collect the money, unless the parish priest puts it up or the rector of the church. Initiatives can be: to place, at the back of the church in front of a picture of St. Ignatius or another saint, a collection box with this inscription: donations for the Spiritual Exercises, then remind people about it once in a while, or else to remember during the year how good a work it is to conduct the holy Spiritual Exercises, with one offering something of the fruits of the farm, or money, or leaving this obligation to the heirs through a testament...
In some dioceses the society of the Missionari gratuiti22 has been founded for conducting the Exercises where, with existing poverty, it could not be held. I know, however, of parish priests who, with the simple act of praising the goodness of the work of offering what is necessary for the Spiritual Exercises, obtained much more than they desired: they could not accept all the donations.
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2. Every how many yours are the Spiritual Exercises to be held? As a rule, so experienced men say, they could be held every four years. More often would take away their importance, they would no longer appeal; less frequently would be to postpone too much such a beneficial exercise as ordinarily obtained in such circumstances.
3. For how long should they last? The average is ten days.
4. How to prepare them? Preparation is absolutely necessary: surely, half of it depends on the preparation and, often, the three quarter of the fruit. The parish priest can prepare everything by looking for: a) zealous and practical preachers: because it is especially during the Spiritual Exercises that empty rhetoric has to be avoided: in general, parish priests are very capable for the Exercises. b) the most suitable time for the people: that there are no urgent work, the season is not untimely. c) to inform very much in advance, also many months before: at the start, the parish priest can announce it rather in general in terms, then he is going to clarify it ever more, explain its purpose, ask people to pray in public and in private for their success.
5. How are they held. The parish priest can define with the preachers the schedule and the manner of the liturgical celebrations; in this, however, he ought rather to reveal the circumstances of the people than give advice or commands: those who should lead the Exercises is not the parish priest, they are the preachers. Leave to them, then, great freedom and show to them his trust; if the parish priest does not trust them, let him not be invited. It shall be well that the preachers asked the parish priest what are the most common defects of the village people. The parish priest then may abdicate, so to say, his office of leading and giving orders; even the notices should be given by the preachers.
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Let him provide for a good number of confessors: if it is possible, let him abstain from being in the confessional and induce the penitents, except those really scrupulous, to go to other confessors. It is better to invite a single preacher and to leave to him the choice of companions or companion so that they may more easily coordinate as regards the order and the value of the preaching.
This could be better seen below: meanwhile, however, it is good even now to note how advantageous the preaching to distinct classes of persons is turning out: the custom of separating men from the rest of the population is now of common usage: now that of separating also the young people and more rarely the women and young ladies.
It is very strongly emphasized: not to invite twice, one after the other, the same preachers: see to it that these, before starting the Spiritual Exercises or during, do not establish relations with families, except in very special cases: that they do not lose time in the evening in games, that there are no noisy or lavish dinners, etc.
Those preachers who would not give good example in everything would destroy with one hand what the other has built.
Here we could raise the question regarding dialogue: is it good to do it? How? There are different opinions. Some want to exclude it completely, as something not proper for the sacredness of the place and as full of inconveniences: others would want it always because it attracts people and allows the understanding of things that otherwise would be very difficult. The common judgment lies in the middle: let it be done, but with the necessary rules of science, prudence and zeal. That is: let there be a preparation that is like that of the teacher and learner, agreeing as regard objections and replies: those vulgar and trivial jokes
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have to be avoided as not suitable for the sacred place of worship: pay attention not to get into subtle and useless questions, not to raise objections the answers to which are very difficult.
6. How to behave after the Spiritual Exercises. Solicitous attention is a must lest the fruits may go away with the departure of the preachers: the convalescence of a sick person needs as much attention as the sickness itself. The recurrence of illness is worse than the falling into.
There is a need to make available the means of perseverance which could be: to remember often the resolutions made, recall the thought of means given by the preachers: insist above all to flight from occasions, on the frequent reception of the Holy Sacraments, on the devotion to Mary Most Holy. It is most useful, in agreement with the preachers, to establish an external organization that attends to the principal ill: e. g., an organization, a circle for the youth, monthly adoration, etc.
Zeal will suggest other things.
Dr. Swoboda, in his splendid treatise La cura d'anime nelle grandi città (The care of souls in the big cities) insists much on the division of the people into distinct classes in view of preaching. It is true that his thesis holds true more for big parishes: but in some parts it holds true as well in our rural centers.23

§ 11. - SPEAKING TO DISTINCT CLASSES

Zealous men have already observed it. To talk to specified classes of persons makes it possible to say more interesting, more attractive, more useful things.
As a rule the division of classes is that one dictated by nature itself: men, women, single ladies, young people. At times for bigger centers, there are also other
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social conditions: students, workers, needle workers, etc.
But when to separately speak to such persons? Most suitable time would be that of the Spiritual Exercises: by assigning in each day, or at least in three days of the Exercises, a special sermon. Perhaps during the same Lenten practices, arrangements could be made in such a way that a week or a three-day of preaching is dedicated to each of the classes, concluding with a general Easter Communion.
More: in some other times, organize special courses, according to opportunities and circumstances. In some parishes after the evening vespers, a conference is still held in church, or at the circle or the oratory, etc., in such a way that every class of persons would have a special conference a month.
What themes? If these persons are grouped in societies: in this case, explain, teach, insist on the regulations of the same societies. Or else, if they are not, then in this case one can speak above all of the duties proper to the different classes, for example, for mothers and fathers, the duty of educating well their children: then present the truths of faith and of morals: finally to suitably combat the errors of the day, uncovering, prudently, those of the place. During our days, it is necessary to discuss also social themes: to show as against the Church Freemasonry, and so Socialism, some books, newspapers, state personalities, of everything. Let it be noted that in such conferences, the priest is always a priest, never a trial lawyer: meanwhile, he has to go out of the strictly theological sphere and instruct the people on their need for living in society. It seems to me that to avoid every
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danger of error the priest can explain monthly the pamphlets of the Popular Union,24 with those applications he may see suitable.
The purpose of the conferences is to forewarn against the enemies' traps, to teach and fortify the practice of one's duties, and to increase fervor in view of the re-flowering of religion and wellbeing of society. The manner of doing them must be simple, popular, attractive: hence, lively stories, possibly referring to current events, choosing to speak clearly, to include testimonials and confessions of unbelievers.
Then as regards what I said above concerning social concerns, it shall be well to note explicitly that today some of the principal topics are to be discussed also in the very same Spiritual Exercises. It is no longer enough to be good individually. For example, who will admit that anyone may be disinterested on the issue of catechism? Certainly, prudence is needed and it is good to deal with them preferably outside the church.

§ 12. - BOOKS USEFUL FOR PREACHING AND READING25

FOR THE MONTH OF JUNE: those of Frs. Zerboni,26 Vannutelli,27 Franco,28 Ferreri,29 full of ideas and beautiful, then those of Minneo-Janni,30 Guerra,31 Lisi:32 to which we can add La novena in preparazione alla festa del Sacro Cuore (The novena in preparation for the Feast of the Sacred Heart) by St. Alphonsus de' Liguori33 and another by Fr. Borgo,34 much deservedly appreciated, as well as the recent most copious filotea by Fr. Artusio.35
FOR THE MONTH OF MARCH: those of Fr. Marconi,36 the Divoto di S. Giuseppe (Devotee of St. Joseph) by Fr. Patrignani,37 the books of the most pious Fr. Huguet38 Marist, Brazzoli,39 Berchialla,40 Bonaccia,41 Minneo-Janni,42 the Fabbro di Nazaret (Carpenter of Nazareth) by Martinengo,43
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Vita e glorie di S. Giuseppe (Life and glories of St. Joseph) by Vitali,44 that of Tirinzoni.45
FOR THE MONTH OF OCTOBER: Piccole meditazioni sui misteri del Santo Rosario (Short Meditations on the Holy Rosary) by Monsabré;46 Il mese di ottobre dedicato al SS. Rosario di Maria Vergine, di Monsignor Salzano47 e Rota;48 Il S. Rosario di Mons. Gai;49 Il Rosario del Lisi.50
FOR THE MONTH OF NOVEMBER: Il dogma del purgatorio.51
NB. For these books, it is enough that one goes to whatever Catholic Bookstore that will see to looking for them.
Almost all of them are advised by Geromini,52 a very good author of a course of eloquence, very practical and deservedly esteemed.

§ 13. - FOR YOUNG PREACHERS

1. Choose ways of starting a theme, ways that are unexpected, pertinent, attractive: best are events.
2. Ask yourself before the sermon: If I were among the most ignorant of my listeners, would I be able to understand the sermon that I am about to do?
3. When writing the sermons, make use of easy-to-remember methods, like: begin the parts of the sermons with numbers in big types and the different sentences with clearer letters.
4. Don't dare improvise, if not when truly you must: do not have the ambition that you know how to preach also without long preparations.
5. Don't put your trust on knowledge and in your initial successes: neither should you allow yourself to be discouraged by failures or because you are not as learned as you desire: the preacher, says
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St. Francis di Sales, always knows enough when he does not want to appear wiser than what he truly is.53
6. It is a good rule to always make a meditation on the theme: preparation before the Blessed Sacrament has admirable effects: inasmuch as these two things contribute in giving a grandiose idea of the theme and to impress ourselves.
7. One will do well too to read some passages of a good author on the theme of the sermon.
8. Prepare yourselves better when the time is bad: enrich the talk then with events and comparisons that are very attractive.
9. The better preachers are those who do what they teach: he is most listened to, better balanced, more calm, wins over hearts immediately.

§ 14. - TO MAKE THE FRUIT OF PREACHING POSSIBLE AND LASTING

What counts is not only to preach, to hear confessions, to teach catechism: it counts more to assure their fruits: more or less like the businessman, [who] sees to not only having voluminous sales, but also and especially that they are profitable and he looks well after the profits he made.
Jesus Christ said: Posui vos ut eatis, et fructum afferatis: but he added: et fructus vester maneat.54
Well now, there are very many cases wherein preaching cannot bear fruit; there are others wherein it cannot bear permanent fruits.
We shall come to know these cases by revealing first the means so that fruits are borne, and that these are lasting.
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1. Preaching cannot bear fruit unless:
a) One preaches well and constantly. Often the fruit is scarce at the beginning: often the audience is limited: but these things stimulate a holy commitment to do better: let the drops go on falling. Drops of water carve the rock, the continuing drop of the word of God softens hearts. Rather, it is we who are too demanding: we want to convert the world in two days. No, it cannot be that way: an idea or a conversion, requires a long time for it to turn mature. How many years had St. Augustine spent in sin, he who had such a big heart and so vast an intelligence? Perhaps it takes years and years. A saint used to say: inasmuch as we embrace the commitment to perform a great work, it is a must that we get used to make sacrifices alone and not to see its fruit in ten, fifteen, twenty years... Besides, in this world there shall always be opposition: and, if the work is from God, it has to have that. Twisting the sentence of Voltaire, we can say, with absolute certainty: preach, preach, with the Lord's blessing, something will remain.
b) Prayer and penance, inasmuch as the word of man is a seed the fruitfulness of which entirely belongs to God. St. Alphonsus used to say that the sacred speaker must preach more with his knees than with his tongue: otherwise, just as St. Augustine says it: mirabuntur sed non convertuntur.55 The word is a seed that must find a ready field: God alone readies the heart: God alone can prepare the heart; the word is a seed that, in order to sprout, needs the warmth of grace and heavenly light; born and then condemned to die, if there are thorns around and if the enemy sows weeds by them: God alone can keep away certain dangers.
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c) Good example. Without this, it is not possible to be convincing: without this, one destroys with the left hand what the right hand has built: verba movent, exempla trahunt.56
Therefore, if these conditions are wanting, preaching is impossible.
2. In order that the fruits may be lasting, the following means are suggested:
a) Orient our preaching on an important, I would say strategic, point on which will depend the practice of Christian life: for example, flight from occasions, or, better still, frequent reception of the Holy Sacraments. It is true that a priest and especially a parish priest ought to explain entirely Christian doctrine and morals: but, if he knows how to take advantage of occasions, he can go back in every sermon, with a single thought, an admonition, a means, to the preferred point. It is true that there is a certain variety in preaching: months of May, June, Lenten, triduum, etc.; but the first fruit must always be a general Communion, and the most ordinary means of perseverance shall always be frequent participation in the Holy Sacraments.
b) Avail with women: in the hands of the priest, she is a docile and potent instrument over the heart of man. Woman has been the cause of the destruction and the salvation of humanity. What is said in sad events: cherchez la femme,57 could be repeated in good events. A holy woman makes saints, a bad woman, miserable men. Well, let the priest turn the weaker sex to be truly devote and virtuous: then avail with her as a point of support for touching the lives of brothers, husband, children. For this, however, it is most useful to have an association of young single women and another of Christian mothers. In the
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conferences especially for them, once in a while and on extraordinary occasion, he shall explain to them a lot of initiatives for doing good, and underline before them the propitious occasions: for example, how they ought to send their children to catechism classes and the vigilance they ought to exercise to make sure they do...; how they can encourage them to frequently go to the Holy Sacraments...: how they should gently but effectively lead men to join Catholic organizations...; keep away bad reading materials, etc.
All saints knew how to, in holiness, avail with the services of women: it is a danger, hence prudence: they are a help, so, let us know how to avail with them.
c) Keep dangers away. It is true that opportunities make man a thief: that the great majority, equipped as well with the best resolutions, shall fall and fall again into dangers. There is a lot of insisting to do from the pulpit; often, however, a few days after the successful Spiritual Exercises themselves, the people is back to what they were before. Young people and men are not seen in the instructions: young ladies, like before, ambitious and shallow, with much to do, they allow themselves to be courted... Why? There are dangers in periodicals and books, dangers in theaters and dances, dangers in circles. It is good to keep these away as much as possible: take away the young people from the bars and from dangerous entertainments, by providing them a circle with some honest recreation, perhaps even with music, plays, ball games, billiards, etc.: take away the bait of evil vice with a good and well disciplined company of Mary,58 through which, withdrawn in a suitable place, they receive good principles and let them have as well some entertainment: take away bad books and periodicals, letting them sell others at minimum prices, making them lend, or starting out a library, or availing with the work of sisters, of some single
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women, of some good and intelligent persons. Contraria contrariis curantur.
d) And speaking of books and periodicals, it is good to insist some more. Bad books and periodicals are factors of continuing corruption in a country: the good instead are homes of what is good. Hence, the priest must have the greatest concern. Below we shall see how useful is a small library: as for now I only mention what can be done if that does not exist. Every priest, towards October or December, shall do a useful thing if he holds a sermon or a conference on the good and bad press: in general, however, let him be forewarned to mention the good books and periodicals but not the bad ones (instead, he can do so in the confessional later), mentioning them without letting people notice that perhaps he might be advertising them.
Let him make the people aware of the obligation in conscience of favoring good press and keeping away the bad.
In the second place it would be a great good, a spiritual gift ever so useful, if at the end of the year he would come to distribute free copies of good publications to families where the bad ones or indifferent ones are read, and where one hopes for subscriptions made. If one wanted to go further, he could let a publication be sent for free to the barber shop, to the hotel, to shops, etc.: he could as well advice pious persons to do such a good deed. How useful it is as well, after reading it, to pass on to others publications: to warn gently shopkeepers and tobacco storekeepers not to wrap their goods in pieces of bad publications because they would be avidly read. The parish priest, however, shall carefully be prudent also in these things, by not pretending to reach the best and at once: if a circle is bad, it shall be much
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to introduce impartial publications, and if the circle is indifferent, something more could be done.
In order that the publication might appear more desirable, it has to publish local news and hence let us adjust ourselves to having few correspondents. To pretend that the people will read a boring publication is a vain illusion: let us make it interesting: this shall be worth a thousand pieces of advice.
e) How can one turn fruitful a sermon also for him who does not listen to it? It is a great inconvenience in the care of souls in many cities to aim pastoral action only to that group that is already converted and not on others that need it much more. Now for these ones one can pray, let some word reach friendly persons, etc.: but especially one can let a good publication reach these persons.
The usage of letting a weekly publication, quarterly, monthly, once every two months, etc., reach every family is already widespread in Germany and in many parishes of our Italy. In it everyone can read a good word: the pastor's word which has its own very particular effectiveness; in it will be publication of the schedule of religious services, perhaps some news as well about the village, etc. Msgr. Rossi, Bishop of Pinerolo, chose to set himself at the head of this initiative and he says it was suggested to him by the many needs he met during the pastoral visits. In Novara Canon Barbero, diocesan secretary, publishes a weekly bulletin called Angelo delle famiglie (Angel of Families),59 a true angel for the manner it is written and for the content: in Bologna (via Marsala, 8) there is this very good publication La Semente (The Seed).60 Now subscription is available to all wallets. And it has to be noted that when a parish priest should intend to have a relevant number of
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copies for one's own parish, he can have its fourth page set for paid advertisements, or for particular news items. Some perish priests invite families to subscribe: others send it for free to individual families, through children, recommending that these families offered donations. I know of a city parish priest who covers all the expenses with the income from the advertisement; I know of another who, every year, announces from the pulpit the total expenses that always or almost always balance with the donations; a third prints on a sheet of paper an invitation to families to offer two or three coins, by giving them to the delivery boy: and the result is satisfactory. Let everyone be informed, however, that they should send the publication to all and more to the bad ones who do not appreciate it, who refuse to pay and yet are the most in need of it.
It would not be useless to recall here what is being practiced in some parishes of England and of Germany. At the sacristy, continually are kept for sale and well exposed small publications on varied and interesting topics, either social or moral or religious. Such publications are not ordinarily priced more than a penny or two: and then this activity is called Two-penny bookstores or else Penny bookstores. It would be possible for us: but it seems other more expensive books could be added: it seems the publication of S. A. I. D. Buona Stampa of Turin, Letture cattoliche61 would do a great good, and many other booklets published by the Central Office of the Popular Union.
In other parishes, there is a very good practice: the roving libraries62 that promotes exchange loans of books. To facilitate this, each library makes its own register-catalogue that it passes to others
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this is useful to obtain the maximum effect with the minimum of expense.
There are places where a specific organization called The association for the good press takes care of the diffusion of good booklets, books, and periodicals. It utilizes the roving libraries and also of discounted subscriptions to the better newspapers: it makes up for the expenses through many means, among which are fund raising drives and lotteries.
In one city, for example, while the price of ordinary subscription to a daily newspaper was 16 lire, with such means the subscription was reduced to 8 lire for the Catholic daily newspapers.
To facilitate the diffusion of good publications, it would also be useful to ask some shopkeepers in towns and some resellers in cities to have and sell them: leaving to them one or two cents of earnings per copy. Better still to assign the sacristan or some alert and good boy to sell them at the church's plaza, after the liturgical celebrations: a cent for every copy sold shall be a stimulus for them to do their job. It is something that is not expensive inasmuch as resellers are given discounts.

§ 15. - CONCLUSION

It's time to close! There are still many things to say: but everyone will find a part of it in one's experiences, if he only knew how to reflect and take into consideration what happens around him; a part could be heard from more experienced persons, if he has the humility to ask and follow their advice; still a part can be read in that very good book Corso di eloquenza (A course in eloquence) by Geromini63 (Tip.
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Bazzi-Cavalleri - Como): a treatise that is entirely fruit of experience and the desire to do good.
Take courage: in the hope of the prize, according to what the Apostle used to say: Qui bene praesunt praesbyteri duplici honore digni habeantur, maxime qui in evangelio laborant.64
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1 Mt 28:19: “Go, therefore, and make disciples of all nations...”

2 Rom 10:17: “Thus faith comes from what is heard, and what is heard comes through the word of Christ.”

3 2Tm 4:2: “Proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.”

4 Lk 8:11: “The seed is the word of God.”

5 2Cor 4:5: “For we do not preach ourselves but Jesus Christ as Lord.”

6 Lk 12:31: “... and these other things will be given you besides.”

7 Cf. ATP, no. 164, note 1.

8 Cf. E. CERIA, Annali Società Salesiana. Dalle origini alla morte di San Giovanni Bosco (1841-1888), SEI, Torino 1941, pp. 254-255. On page 256 the author publishes Pius X's letter.

9 Cf. I. MULLOIS, Corso di sacra eloquenza popolare, ossia saggio sul modo di parlare al popolo (Course in popular sacred eloquence, or an essay on the manner of speaking to the people), Paravia, Torino 1855, pp. 1-18.

10 The exact quote is: “Sic et qui multum peregrinantur, raro sanctificantur - Those who are always moving about doing pilgrimages rarely become saints.” Cf. J. GERSEN, De imitatione Christi, libri quattuor, ex off. Salesiana, Augustae Taurinorum 1899, liber I, caput XXIII.

11 Among the different forms of preaching, beginning from the Council of Trent, was the usages of the apologetic conference that had the purpose of underlining the convergences between the supernatural and the human values, by largely using the results of science for the confirmation of Christianity. This kind of preaching stopped on the “preambula fidei”. Especially in Italy, there was a leaning towards the profane. This explains the interventions of the Holy See. Cf. G. ROCCA, Predicazione, DIP, VII, 1983, p. 549.

12 Cf. PIUS X, Acerbo Nimis, CC, 1905, II, pp. 260-270.

13 FRANCESCO DI SALES (san), Lettere spirituali..., op. cit., p. 413.

14 M. T. TERTULLIANO, De carnis resurrectione, in Corpus Scriptorum Ecclesiasticorum Latinorum, vol. XLVII, G. Freytag, Lipsiae 1906, p. 41: God has sent ahead nature as a teacher.

15 G. B. ROSSI, Il mondo simbolico, G. Speirani, Torino 1890.

16 Cf. ATP, no. 227, note 9.

17 Cf. ATP, no. 56, note 3.

18 ALFONSO DE' LIGUORI (St.), Apparecchio alla morte, Tip. Salesiana, Torino 1891.

19 FRANCESCO DI SALES (St.), Filotea, Marietti, Torino 1864.

20 References on the subject are found in a pastoral letter of Archbishop A. Richelmy of Turin sent to the priests and the people on the occasion of Lent 1909, where attention is called on that “virtue that adorns the soul of the Christian and which is designated with the terms of purity, honesty, decorum”. Cf. “Lettera 11 febbraio 1909”, by Archbishop A. Richelmy, in Raccolta Lettere Pastorali, Library of the Archdiocesan Seminary Turin, pp. 3-20.

21 Cf. ATP, no. 94, note 2.

22 It could be referring to the same association in the Foreword, note 34 and also in ATP, no. 204, note 9.

23 Cf. H. SWOBODA, La cura d'anime..., op. cit., pp. 280-281.

24 It refers to the pamphlet L'Allarme. It used to be published alongside with: La Settimana Sociale, the official publication of the Unione Popolare. Cf. P. PALAZZINI, Unione Popolare, EC, XII, 1954, p. 830.

25 The references to the books in this paragraph are all incomplete. Attempts were made to identify them by referring to the theme of preaching mentioned in the text.

26 G. ZERBONI, Il Sacro Cuore di Gesù maestro e modello e conforto dei cristiani (The Sacred Heart of Jesus teacher and model and comfort of Christians). Discorsi morali per il mese a Lui consacrato (Moral discourses for the month consecrated to Him), Tip. Immac. Concezione, Modena 1887.

27 F. VANNUTELLI, Il mese di giugno consacrato al Sacro Cuore di Gesù Cristo (The month of June consecrated to the Sacred Heart of Jesus), 7th edition, Tata Giovanni, Roma 1901.

28 S. FRANCO, Il mese di giugno consacrato al Sacro Cuore di Gesù (The month of June consecrated to the Sacred Heart of Jesus), Tip. Oratorio San Francesco di Sales, Torino 1872.

29 S. FERRERI, Il Cuore di Gesù studiato nel Vangelo: letture-prediche (The Heart of Jesus studied in the Gospel: readings-sermons), Marietti, Torino 1875.

30 Text not identified.

31 A. GUERRA, Il predicatore secondo il Cuore di Gesù (The preacher after the Heart of Jesus), Tip. Immac. Concezione, Modena 1887.

32 S. LISI, Che fa il Cuore di Gesù nell'Eucaristia? (What does the Heart of Jesus do in the Eucharist) Trenta sermoni da servire per un mese al Sacro Cuore di Gesù (Thirty sermons useful for a month for the Sacred Heart of Jesus), Tip. F. Castorina, Giarre 1887.

33 ALFONSO DE' LIGUORI (St.), Novene ed altre meditazioni per alcuni tempi e giorni particolari dell'anno (Novenas and other meditations for some special times and days of the year), Marietti, Torino 1826.

34 C. BORGO, Novena in preparazione alla festa del Sacro Cuore di Gesù Cristo ad uso delle persone religiose secolari (Novena in preparation to the feast of the Sacred Heart of Jesus Christ for the use of secular religious persons), G. Fenoglio, Cuneo 1854.

35 M. ARTUSIO, La Filotea divota del Sacro Cuore di Gesù (The devote Filotea of the Sacred Heart of Jesus), 4th edition., Tip. S. Lega Eucaristica, Milano 1920. The first edition was in 1905.

36 G. MARCONI, Mese di marzo consacrato al glorioso patriarca San Giuseppe sposo di Maria Vergine (The month of March consecrated to the glorious patriarch St. Joseph, husband of the Virgin Mary), Tip. Contedini, Roma 1842.

37 G. PATRIGNANI, Il divoto di San Giuseppe (The devotee of St. Joseph), Roma 1866.

38 J. HUGUET, Glorie e virtù di San Giuseppe modello delle anime interiori (Glories and virtues of St. Joseph, model of souls of interior life), Tip. Salesiana, Torino 1884; or La devozione di San Giuseppe in esempi (The devotion to St. Joseph in examples), Tip. Immac. Concezione, Modena 1885.

39 A. BRAZZOLI, Il glorioso patriarca San Giuseppe (The glorious patriarch St. Joseph), Tip. Immac. Concezione, Modena 1864.

40 V. G. BERCHIALLA, San Giuseppe (St. Joseph) Manuale di letture e contemplazioni sulla vita del Santo Patriarca Sposo di Maria (Manual of readings and contemplations on the life of the Holy Patriarch, Spouse of Mary), Stamperia Società Tip., Nizza 1860.

41 P. BONACCIA, Il perfetto manuale di San Giuseppe (The perfect manual of St. Joseph), composto per l'uso dei suoi devoti (composed for the use of his devotees), Tip. Immac. Concezione, Modena 1872-1896.

42 J. M. MINNEO, San Giuseppe e la somma dulia che gli è dovuta (St. Joseph and the loftiest veneration due him). Studio intorno ad un accrescimento di onori nel pubblico culto al Santo Patriarca (A study regarding the increment of honors in the public devotion to the Holy Patriarch), Tip. Immac. Concezione, Modena 1890; or San Giuseppe, o il più grande dei Santi (St Joseph, or the greatest of Saints). Studi sulla sua vita, sulle sue grandezze, sul suo culto (Studies on his life, on his greatness, on his devotion), 2

nd edition, Tip. Dell'Armonia, Palermo 1889.

43 F. MARTINENGO, Il fabbro di Nazaret modello degli operai e patrono della cattolica chiesa (The carpenter of Nazareth, model of workers and patron of the Catholic Church): racconto dell'autore del Maggio in campagna (The authors narration of the Month of May in the countryside), Tip. Salesiana, Torino 1880.

44 A. VITALI, Vita e gloria del gran Patriarca San Giuseppe sposo purissimo di Maria (Life and glory of the great Patriarch St. Joseph most pure spouse of Mary), Saraceni, Roma 1885.

45 P. TIRINZONI, Il prototipo e il protettore di ogni stato (The prototype and protector of every state in life), Marietti, Torino 1908.

46 J. MONSABRÉ, Il santo rosario (The Holy Rosary), Tip. Immac. Concezione, Modena 1898.

47 T. SALZANO, Il mese di ottobre dedicato al santo rosario di Maria Vergine Madre di Dio e Madre nostra (The month of October dedicated to the Holy Rosary of Mary, Virgin Mother of God and our Mother), Tip. Patronato, Udine 1886.

48 Text not identified.

49 C. GAY, I misteri del santo Rosario (The mysteries of the holy Rosary), Tip. Salesiana, San Pier d'Arena 1888.

50 S. LISI, Il rosario di Maria e i bisogni della società moderna (The Rosary of Mary and the needs of our modern society), Tip. F. Castorina, Giarre 1892.

51 F. SCHOUPPE, Il domma del purgatorio (The dogma of purgatory), illustrato con fatti e rivelazioni particolari (illustrated with particular events and revelations). Italian version by Fr. A. Buzzetti, Artigianelli, Torino 1900.

52 E. GEROMINI, Corso di eloquenza ad uso dei seminari, Bazzi-Cavalleri, Como 1888.

53 Cf. FRANCESCO DI SALES (san), Lettere spirituali..., op. cit., p. 405.

54 Jn 15:16: “It was I... who chose you and appointed you to go and bear fruit that will remain...”

55 Listeners admire but are not converted.

56 Words shake, examples attract.

57 Look for the woman: this is a famous expression by Alexandre Dumas, father, placed on the lips of a Parisian policeman in the Les Mohicans de Paris (1864). - On this subject, Fr. Alberione will insist on his book La Donna associata allo zelo sacerdotale (Women associated with priestly zeal), San Paolo, Cinisello Balsamo (MI) 2001. Cf. AA.VV., Donne e uomini oggi a servizio del Vangelo (Today's men and women at the service of the Gospel), Centro di Spiritualità Paolina, Roma 1993.

58 Cf. ATP, no. 94, note 2.

59 L'Angelo della famiglia e la voce di San Andrea (Angel of the Family and the voice of St. Andrew), parish bulletin directed by Can. G. Barbero, Novara Tip. San Gaudenzio. The municipal library of Novara keeps the issues for the years from 1917-1920. Other parishes published bulletins of the same title. Ex. L'Angelo della famiglia, bullettin of San Leonardo, year I, no. 1 (May 1913), Tip. San Gaudenzio, Novara 1913.

60 La Semente (The Seed), giornaletto per il popolo (The people's little newspaper), year I, no. 1 (1ª quarter April 1909), Tip. Bolognese, Bologna 1909. Cf. Istituto Culturale per il Catalogo Unico della biblioteca italiana e per l'informazione bibliografica. Periodici italiani: 1886-1957.

61 An accurate presentation of the origin and the development of the Letture Cattoliche, leisure-educational, by the Commission made up of the Bishops of Ivrea and Mondovì (Msgr. Moreno L., Msgr. Ghilardi N. e San Giovanni Bosco) can be found in the preface L. GIOVANNINI, Le letture cattoliche di don Bosco, Liguori Editore, Napoli 1984, pp. 12-20. Cf. Letture cattoliche 1853-1902, list of the booklets published and the programs of associations. Ufficio delle letture cattoliche, Torino 1902.

62 The Federazione Italiana delle Biblioteche Cattoliche Circolanti (The Italian Federation of Roving Catholic Libraries), was the organization of all the popular Catholic roving libraries, that had for its aim that of enlightening and to help one another in order to better respond to their goals, that is to spread healthy culture and honest recreation. It was founded in July 1904. Cf. Manuale del Bibliotecario, Federazione Italiana delle Biblioteche Circolanti (edited by), Milano 1915, p. 223 (Direzione e Amministrazione: via Speronari, 3). The Federation also published a bulletin entitled La Società Buona Stampa.

63 Cf. Index of authors

64 1Tm 5:17: “Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching.”