HEADING IV
STUDY
§ 1. - REGARDING STUDY IN GENERAL
Importance. - The Priest absolutely needs it, continually, too. Absolutely, because he needs it in his lofty mission of saving souls; continually, because he has not to forget things learned, learn new things, and be a man of today, and not of times past.
The Priest is a doctor of souls: not only in the confessional, but also on the pulpit, in his relationships, in all the ranges of his activity; he has to know how to formulate the diagnoses and apply the right remedies.
The Priest is God's Advocate before the people: this makes it important that he knows God's will, knows His laws, and is capable of letting them known.
The Priest is a judge: hence, he has to resolve moral, dogmatic, etc., questions every day.
There are other reasons yet: Studies keep one away from an easy life: in many places, if the Priest does not love to study, with less work in the ministry, how shall he pass his time? He would remain idle and from idleness follow all the other vices: Multam malitiam docuit otiositas.1
The more reason has a young Priest to study! Inasmuch as he lacks so many useful know-how's and necessary in
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practice. If he would not study, he could, more easily than elderly priests, fall into a life that would destroy him.
Purpose of priestly studies. - Immediate aim of the Priest is the salvation of souls: he is first and above all a fisher of men. With this unquestionable point established, here is the rule with which to choose the subject matters to study: Choose those that help him in this undertaking, set aside those that are useless, or, worse, would block him. And we can very well say that everything that is not useful to him blocks him inasmuch as, if there is no worse reason, it shall be always a loss of time very precious to souls. Thus, one should not spend the large part of his free time from the ministry in studies of literature, art, medicine, in the reading of newspapers, in music, etc.: except when a priest needs these due to his particular position, e.g., as a professor.
It is not that these subjects are to be totally set aside inasmuch as to have to do with them is convenient and sometimes also necessary in order to better save souls and to approach men in guises acceptable to them. What is condemnable is involvement in them that absorbs the entire activity of the priest. The priest is not a literary man, an artist, a doctor, a politician, a journalist in himself, but only per accidens, inasmuch as and until when these qualities would prove useful to him for the salvation of souls: and not more.
How much studies. - It cannot be established with a mathematical rule. In general, one could say that it depends on the quantity and the quality of the occupations carried out in the ministry. At this point, it shall not be totally useless to remember not to make of studies a
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passion, with one running the risk of sacrificing to it time to which the souls have the right: the priest is not a priest in order to study! But he studies to save souls. I have things to study! This is not a reason for sending souls away, dismissing them too soon, not getting interested in possible means of sanctification, setting aside meditation, etc. The amount of time to use in studies depends as well on the Priest's age: there is a greater need when one is young, as I already said, either because he is ignorant of many things as yet than the tried priest who already knows, or else because idleness is much more dangerous to the young priests.
Besides: one needs to study always, even when one does not aspire to become a`parish priest, also when one is already a parish priest, also when one is a simple chaplain, also when one is already old. Inasmuch as at all times, one is subject to forget, inasmuch as one has to live with men of today, to know as well the needs and the new remedies; even if one should love but to do something good.
Knowing how to use time. - There are those who repeat all the time that they do not have time for everything! In truth, however, this at times depends on one not knowing how to use his time. If, for ex., after breakfast one is used to do recreation or conversation for an hour, and then he goes to visit the sick or friends, or else families... he loses time: because, could not the visit to the sick and to friends serve as recreation? If he goes back from friends or from a sick person some twenty minutes before meal time and these minutes are spent in conversation... would this not be losing time? He who is stingy with his time knows how to use it with, for example, turning his trip to the next village for confession as his leisurely walk. He knows well how to stop conversation on matters useful or concerning the ministry; he will arrange his occupations in such a manner
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that they are done speedily; he knows how to find ways on how to study faster and how to retain his knowledge better. While walking down the street, when one has nothing to think about or needs to relax, why can't he use the time to think, for ex., about what should be said in the sermon of the coming Sunday? Perhaps, talking with the people being witness to some events, he could also find materials, examples, etc., that could be useful to him.
In some places, in order to make a good use of time, one could recite in the morning the whole of the Office while staying at the confessional. Some use as well to read, recite the breviary while walking on the street: but all this has to be done discretely.
Perseverance in studies. - Except for those occasions of intense and continuous occupation, one must not let a day pass without spending time to study. Such perseverance shall demand sacrifices, also serious, but we always bear in mind that our life, our time, our energies are for the service of God and of souls: God shall keep ready a beautiful place for us in heaven. The more perseverance is required during the first years of the ministry: he who lets dust settle on books, the more difficult will it be to shake it off later. Having gone out of the Seminary, one should immediately begin studying, or just after a few days' rest.
§ 2. - SUBJECT MATTERS TO CHOOSE
Some are necessary.
Dogmatic and Moral Theology. - Otherwise, one would speak of matters inexact, if not heresies; one would say serious what is light, certain what is dubious; one would always leave penitents in the dark, in uncertainties; and perhaps form erroneous consciences among listeners.
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Let it be noted, however, that in these sciences, one has to keep himself updated inasmuch as there are new developments in them (for ex. on modernism, on the decree de matrimonio, on the administration of the holy oil, etc). Because of this, it would be good if every priest had La Civiltà cattolica2 and Il Monitore.3 A copy in every parish would be enough or also for every four or five priests. By always reading it and taking note of the new developments in theology, one would have adequate knowledge of things new.
As for Dogmatic Theology, every five or six years, one would have reviewed it without any effort: as regards Moral Theology, one should be studying it separately. One should exert the effort of learning more easily by: 1) reading first that chapter in Dogma or Moral Theology that one has to deal with in his sermon; 2) raising the issue and verifying the most difficult cases heard in confession or in another manner; 3) summarizing; 4) reviewing, discussing with a colleague in the ministry, etc.
The study of the Sacred Scriptures is likewise necessary for every priest: because it is the most beautiful book, by God! It stands over other books as the sun over little lamps, like the Eucharist in comparison with a holy card of Jesus, because it is the word that, in preaching, attracts more attention and has greater effectiveness; because, if one should read at least one verse every day, he shall assume a more supernatural spirit in judging things human.
One could begin with the New Testament, following the order set by the Bible; and then move on to the historical books, to the prophets, and finally to the wisdom books of the Old Testament. This is the most advised arrangement.
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A necessary study as well is that of the inclinations, usages, virtues, defects, levels of instruction, character, etc., of the population, of penitents, of persons who surround him at home, in church, etc., how to behave with them, how they have to be dealt. Let the priest be attentive to what may be needed, to what can be and cannot be achieved. This study must be done as well, but especially when one goes to a new assignment. This is done through conversations, dealing with the people, visiting them; it is done while one teaches catechism, visits the sick, etc.; it is done with the spirit of observation in all things. And the advantages are enormous: in preaching, where one has not to say a word not understood, or useless, but all suitable and advantageous; at the confession, where one has to be very brief, with a real method, with more fruits; in relationships, during visits, etc.
Advised subject matters. - Study of the works of some Fathers of the Church: for ex. St. Gregory the Great; or the life and works of some of the most illustrious saints: for ex., St. Francis di Sales, St. Charles Borromeo, St. Alphonsus, the Curé of Ars, etc.
Church history, especially those most debated questions: for ex., Galileo, the Inquisition, history of modernism, etc... the Freemasonry, liberalism, the associations of the Middle Ages, the French revolution, etc.
Study of the pontifical documents, of the dispositions regarding Catholic action, of the rules regarding the principal unions where there is division, of the works that everyday are taught by the superiors, etc.
Study on the matter of initiating, letting certain works of zeal bloom and bear fruits: but a study that is done especially by visiting, conversing with those who have accomplished those works and have succeeded well. A most effective means of this is to visit the better launched parishes. Non one
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teaches more rightfully and better what he has practiced as much as he has preached to others.
Then, study of all those things that better bring us closer to the people with whom we have to live: for ex. a bit of agriculture in rural areas; of those things people need to know as regards the law, testaments, promissory notes, etc.; a bit of literature and of art in cities. Everything in view of doing good to others. The priest as well must be updated as to the novelties regarding his office: the decisions of the Congregations, the acts of the Holy See, the liturgical laws. For these, the following publications would be very useful: Acta S. Sedis,4 or the aforementioned Monitore ecclesiastico,5 La Civiltà cattolica,6 L'Avvisatore ecclesiastico,7 etc. It would not be good, however, if a priest studies these matters through the newspapers that interpret and present everything according to particular, suspected, or even openly evil points of view of the writers.
Should one come to know something truly useful, he could take note of it and at an opportune time read, confront, ask explanations about it, etc., from case to case.
Let us take note, however, that it is not a matter of having many books not even of reading much that we become learned. Having a library well furnished with works could become a vanity or an ambition like that of being always well dressed. Some read much, but not well, or they read books that are not well chosen: hence often they manage to learn little or they make a mess of their ideas. For theology and philosophy, if one observes the aforementioned rules, the courses in the Seminary are enough: often when one wants to acquire new books, it would be very good if he consults specialists on the matter before he dares to spend. Little and well! is a rule that is applicable also here.
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Newspapers. - It's good to read a few of them, but one has to note a number of things.
The reading of newspapers should ordinarily not take the time set for study, or much less, only when it concerns some articles of some importance and that serious as to require some mental application. Oh! How rigorous would they render before God those who spend in reading newspapers those very precious hours that rightfully belong to souls.
The prohibition to the people to read certain forbidden publications holds true also for the Priest: hence, every priest has to abstain from reading liberal and modernist newspapers, especially in public. One looks for excuses when he says that he reads only the news; in practice, one follows the ideas and theories of one's favorite publication, to the point of becoming ridiculous and object of admiration8 of seculars who follow and practice them...
The Priest will do well to associate himself not only with the diocesan newspaper but also with some newspapers belonging to our side; even more, it would be very good if one reads some newspapers among those that are strictly papal.
§ 3. - RECREATIONS
Ordinary recreations. - Like every other man, also the priest needs some relief: it seems a spiritual luxury to want to do away with it completely: the Priest who has occupations that require the use of his mind needs it even more.
It is, however, a good exercise to put together what is useful with what is pleasant: it is well understood, however, that the Priest himself may choose his recreation. Here are different forms of recreation used by good Priests, recreations that may not be suitable to all, not even mathematically.
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A bit of music classes, when it does not require much effort; staying in the community hall or oratory, staying with men or among the youth, some evening classes as long as it is not so tiring; visit to the sick, especially those living far; to taking a walk in twos, sharing things read, heard, thought of, studied, the manner of doing good, the difficulties, etc.; to take a walk reciting, reading, raising to each other moral theology cases, cases in liturgy, canon law, etc.; to set in order, bind, dust books, or doing something useful at home; working a bit in the garden; - arranging sacred linens, taking care of the cleanliness of the church or the sacristy, when this is opportune; - to make necessary visits to parishioners in order to get to know them, to make sure that the children go to classes of catechism, etc.; - to visit the farms of beneficiary or parish property when it is convenient; to read a bit the newspaper, etc. It is absolutely necessary, however, that the priest did not make useless visits that do not have any other purpose than to drink some, to pass time away, etc.; that he remembers that recreation should be not confused with idleness: idleness is always to avoid, while recreation is instead necessary: idleness sounds like not being busy, recreation instead should sound being busy with something that lifts the spirit and the body.
Instead of being idle, it would be well to help students review their subjects, to work in the garden, to do small carpentry tasks, to paint, etc.
Extraordinary recreations. - At times, some things would be useful, although sparingly done: for ex. trips. It is very commendable that every Priest goes at least once in a lifetime in pilgrimages to Lourdes and to Rome. These are
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two trips that provide new knowledge, awaken the devotion to Our Lady and to the Pope.
Priests should stay away from games each time these sound an abuse: he has to watch out especially from the passion for playing cards, chess, tarot, lotto. Ah! How much time lost in these! The curate, where he foresees and abuse, should withdraw by finding an excuse in one's not having or having little ability in them, or else due to health problems; better being told ill-mannered by men than being condemned by God. As regards other games, bowls, handball,9 etc., the priest may play them but with much discretion and according to circumstances of time and place. Let not the priest show off in things he does not know: the people, especially the worker, would be scandalized by it and find occasion for malicious talks.
It is also very deplorable that a priest should show himself as a connoisseur of food, of good meals, of numerous outings, of mundane feasts, etc.: he would almost always be noticed by the people; the ministry and the entire ecclesiastical class would suffer from it.
Also when the priest dines with friends, relatives, strangers, he should not show off with an extravagance and delicacy of food, nor should he show a lot of discrimination in his choice of wine.
Good people expect from their Priest sober and modest propriety. The bad ones and the liberals at times would congratulate the priest's discriminating tastes and then they would be the first to murmur against them.
The priest is a minister of God, restrained even when he goes to the wedding banquet; he is always a saver of souls before any other deed; before every action, he should ask himself this: does this edify or destroy?
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1 Sir 33:28: “Idleness is an apt teacher of mischief.”
2 La Civiltà Cattolica is a bi-monthly magazine of culture, published by the Italian Jesuits, the first issue of the magazine was published in Naples on 06.04.1850 with an article drawing the publications program written by Fr. C. Curci (1810-1891) who remained, nominally at least, as director of the magazine until 1864. The present office of La Civiltà Cattolica since 1977 is in Rome, along via di Porta Pinciana. The story of the magazine is closely linked with the moral and political life of the Country. Cf. P. PIRRI, Civiltà Cattolica (La), EC, III, 1949, pp. 1760-1761.
3 Il
Monitore ecclesiastico is the oldest periodical on Canon and ecclesiastical laws. It was founded in Maratea (Potenza) in 1876 by Fr. C. Gennari (later Cardinal) with the aim of making known among the clergy, the diocesan curias and ecclesiastical tribunals, legislations and canonical and civil jurisprudence in ecclesiastical matters. From 1941 the magazine, published every three months by the Desclée publishing house, under the direction of the consulters and officials of the Roman Curia. Published in Latin, its name was modified to Monitor ecclesiasticus. Cf. F. ROMITA, Monitore ecclesiastico (Il), EC, VIII, 1952, p. 1296.
4 The Acta Sanctae Sedis (ASS) founded by Fr. Avanzini in Rome in 1865, became, in 1904, the official publication of the Holy See. In 1909 the ASS changes name and becomes Acta Apostolicae Sedis (AAS). It contains the acts of the Supreme Pontiff and of the offices of the Roman Curia, gives news on the audiences granted by the Pope to heads of State and to their representatives, on the granting of honors and the death of cardinals and bishops. From 1929, it bears a supplement in the Italian language regarding the laws and dispositions of the Vatican City. Cf. P. CIPROTTI, Acta Apostolicae Sedis, EC, I, 1949, p. 254.
5 Cf. ATP, no. 56, note 3.
6 Cf. ATP, no. 56, note 2.
7 L'Avvisatore Ecclesiastico, founded in 1879, is a bi-monthly complete collection of the Acts of the Holy See, of the government circulars, the opinions of the Council of State and the sentences of the Supreme Court and Courts of Appeal regarding ecclesiastical matters, intended for priests in Italy.
8 The Italian Ammirazione = admiration stands for marvel, in the pejorative meaning of scandalo = scandal.
9 The sport mentioned, handball, (pallone) is the “pallone elastico” (rubber ball) o “palla-a-pugni” (handball). It is a sport practiced much in the Langhe area of Piedmont. Alba used to have a famous and most visited “sferisterio” (sport center). On the other hand “pallone” as known today refers to “calcio” (football) which was not allowed to clerics then.