HEADING VII
CATHOLIC ACTION
Nature and importance. - With such a title, someone can immediately believe to have to speak only of rural credit unions, of wine cooperatives, of banks. No: these things can be included and the clergy have to participate moderately in them, according to what we shall see: there is an extraordinary number of other activities that can be classified under Catholic action on which Leo XIII had insisted so much even from the beginning; the reason is evident to him who considers the conditions of that time; today so much has changed. By then, what dominated was the question of workers, that Socialism wanted to exploit entirely for itself, with the purpose of taking the workers away from the priest, from the Church, from religion: and the work of Leo XIII was providential inasmuch as he saved our people from socialism.1 And today the problem in this area has not ceased, but diminished; today, wherein socialism has bound itself with Freemasonry, with anarchy and with all he subversive parties in direct harm to the Church: today, wherein the struggle against religion came from such very extensive coalesced forces in the field of morality, in the electorate, in education, in journalism, etc., today, wherein these same forces, with every masked removed, work to renew in the whole world the most abject paganism: today Pius X, understanding well the current needs, has called Catholic action from the prevalently economic area to
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an immensely much more vast field: to defend and promote Christian civilization in society. Pius X does not destroy, but guides and expands Catholic action: and he calls the priest to work in it in accordance to his ministry and to the times.2
What then is Catholic Action? Pius X states:
Usually designated with the name of Catholic Action are those numerous works of zeal for the welfare of the Church, of society, of particular individuals, that flourish, with the grace of God, in every place and equally abound in our Italy. And further pursuing this topic, he adds: Venerable brethren, you well see how much help does that chosen band of Catholics who are precisely resolved to gather together all their living forces, in view of fighting with every just and legal means the anti-Christian civilization; to make reparation through every manner for the very serious disorders which come from them: to lead Jesus Christ back in homes, in schools, in society; to reestablish the principle of human authority as representing that of God; to assume wholeheartedly the interests of the people and particularly those of the working and agricultural class, not only by instilling into the heart of everyone the religious principle, the only true source of consolation in the troubles of life, but seeing to it to dry the tears, to lighten the troubles, to improve the economic condition with well conducted provisions; to see to it therefore that public laws are formed in justice and that they correct or suppress those that oppose each other: finally, to defend and support with a truly Catholic spirit the rights of God in every case and those less sacred of the Church.
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The composite of these works, supported and promoted in large part by the Catholic laity and variously conceived according to the needs proper to every country and of particular circumstances where every country finds itself, is precisely that with which the particular term, and certainly very noble, is usually called Catholic Action or else Action of Catholics. At all times, it always came to aid the Church and the Church has always welcomed favorably and blessed such help, according to the times, although variedly explicitated (Enc. Il fermo proposito).3
Explained in this true meaning, everyone sees the importance, rather, the need of this Catholic Action: inasmuch as it includes more or less directly whatever contributes to Christian life.
And speaking especially of us priests, in no way can we exclude it generally from our zeal: depending on the times, the needs, the countries, of our very own aptitudes and inclinations, we can distinguish and choose from an activity to another, but to entirely reject it would mean necessarily to renege the priesthood and our mission to save souls. Hence it is what the Pope insists on: The true apostle has to make himself all for everyone, in order to save all: just as the Divine Savior is, he must be profoundly moved with pity, look over the crowds so exhausted, lying as if like sheep without a shepherd. Through effective propaganda of the writings, with lively exhortation through word, with the direct concurrence (in the aforementioned cases), let everyone be engaged then in view of improving among other things, within the limits of justice and charity, the economic condition of the people...4
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GENERAL PRINCIPLES
Coming now to talk of the practical manner of acting, we have to put up as premise various principles of the general order.
1. End of Catholic Action: the Priest is sent by God for men with the principal purpose of guiding them to heaven. All that is useful must serve him for the purpose; all that deviate him from it or are simply useless, he must set aside. The criterion and end of every means is: to save souls. Hence, he must always direct each of his actions here; he must always direct his sight on this star: otherwise he could become a businessman, a banker, a politician, one who creates intrigues, a mere teacher of natural sciences and this is not the priest. Hence the Pope insists: The priest, raised above all men in order to accomplish the mission that he holds from God, he must at the same time show himself above all human interests, of all conflicts, of all classes of society. His own space is the Church, where, as an ambassador of God, he preaches the truth and inculcates respectfully the rights of God, the respect of rights to all creatures. Thus operating he is not subject to any opposition, he does not appear to be a man taking sides...5 And, by applying such a principle, the priest, if he organizes circles, it shall be to save the youth from corruption and lead them to Christian life: if he organizes rural mutual fund, it shall be to keep men bound to the priest and by means of the organizations, to reach souls: if he has to be engaged with elections, it shall be because laws must be inspired after Christianity: and in
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all the members he will let Christ live through the word of God and through the frequent reception of the Most Holy Sacraments.
2. Manifold are the works that is open to the priestly zeal and while he ought to work, he ought not proceed with an a priori method: he should not enter into a village with a program well-defined in all its parts: his program is to do good: the activities and the manner he shall choose on the place after having known the population to which it is proposed: the religious, moral, economic conditions of the same: the prevalent need and the satisfaction of which is easier and the success, more uncertain: how to absolutely avoid the failure in the first works: the persons whom he needs to serve as the foundation of his edifice. When an activity is good in itself, it does not follow that it is good everywhere: because an activity has shown good results in one place, it does not follow that it will be good everywhere; in different towns, different manners. It is for this that many say: a priest, having entered a parish, shall have to observe, for at least one year, in order to know well his own environment. Working also after mature reflection, he will come to know unforeseen things: how much more if reflections was wanting? In this regard, it would be best for one to read Il diario di un parroco di campagna (The diary of a rural parish priest).6 This parish priest, having entered his parish of about 600 souls, noticed very soon their religions indifference and thought of reviving among them the faith, while taking care of their material interests. Through visits, conversations, researches, he started a careful survey on the individual and collective needs. He discovered there four ills: lack of money: mortality of farm animals: lack of health services: difficulty in selling and in
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buying. For such a study, long and ungrateful work: but it had very good results: inasmuch as he could overcome all these ills with a rural mutual fund, a society for the insurance against the mortality of farm animals, a cooperative, an evening school. After a few years almost all the men were performing their Easter obligations, and the town had much improved morally and religiously.
Do not make the first steps unless they are secure.
3. The Pope wants that our activities should be openly Catholic.7 It is against his will for us to hide our faith, as if it were something one has to be ashamed of, as if like a damaged or smuggled product. Also in the merely economic associations, we cannot stand on neutral grounds when it comes to religion: our activities cannot be non-confessional with the pretext of gathering a greater number of adherents. Hence, the statute ought to be shaped after Catholic principles and the members should be persons of practiced faith. And this is beneficial as well when it comes to the goal: on our part, associations must have religious goals.
4. When performing our works, we must possibly make use of what already exists: this way, less efforts would be exerted, less contradictions to overcome, less waste of time. If, for example, there already exists an oratory or a circle and should it be considered useful in the parish to have a roving library,8 one could begin with lending few, but chosen, books to the young, then to gradually extend the distribution to some adults; observe if it works or not... In case it is affirmative, it is further pursued: in case it is negative, then, it should be let go little by little. If a group of Luigini9 already exists, one could form, through some conferences, a youth circle; if the Third Order of Franciscans10 already existed
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one could lead the more suitable members to the foundation of a rural credit union.11
5. Give precedence to the works appreciated by all and preferably let them be religious: for example, an oratory, a class of sacred music, an evening school. This rule holds if there is a correspondent or almost correspondent need: inasmuch as if there is another more urgent material activity, this could have preference. Rather: since the times are no longer compelling when it comes to economic activities; since after the last pontifical prescriptions the clergy ought to encourage them but he shall have to refuse to assume any office in them that involve his responsibility before the law, or that distract him from his sacred ministry; the priest shall be cautious in establishing them, and he shall do so only after having recognized its evident usefulness.
6. Having thus started his work, the priest shall see one thing after the other arise: the needs, the circumstances, the examples of nearby parishes, the very demands of the people, the counsels and directions coming from Church authorities, these shall suggest other useful and necessary things. The method of entering a parish and, without mature examination, condemn everything in order to create ex novo things that would not succeed, and then leave them and take new ones is completely to be disapproved. How many times everything was destroyed then building nothing! How many a field was damaged from the very beginning that in order to bear abundant fruits waited for a patient, but constant hand! More than the simple faithful, the priests and especially the young should be horrified by this spirit of novelty. Remember above all that zeal, in order that it may produce good effects and be worthy of praise, should be accompanied with discretion, righteousness and purity, as
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the serious and most sensible Thomas a Kempis says... (Leo XIII - 1899).12
7. Catholic action, having as end the spread of the Christian faith should have the Pope as supreme moderator. The Pope is our head, our guide, our teacher also in those things that are not directly religious but come to touch religion. It does not matter that an activity is economic or else electoral: when, until when and inasmuch as it comes to touch religion, the Pope has the right and the duty to direct it. So it is as well with economic and electoral action: and it is with the most reverent spirit that we ought to accept all the prescriptions, rather, also the counsels: the army that is not disciplined shall lose the battle, although it is made up of the bravest and most capable soldiers. It is a duty also when it is precisely an opposite: also when it is our turn to correct our direction: also when it is our turn to take back what has been said. It is a duty for all the faithful: but much more for the priest.
And it is good to take note of this today for the following points: the confessionality of all organization: the Roman question to be kept alive: the direction of journalism; the non expedit to observe according to what is established by the encyclical Il fermo proposito.13
Obedience as well to the bishop who has been placed by the Holy Spirit to govern what refers to religion in his own diocese. Neither should it be a pure obedience to his commands: but a devote subjection to his mere desires: subjection that induces us to ask for and to follow humbly his counsels.
8. To always begin with few persons, but possibly of Christian or at least good sentiments.
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To form in them profound convictions, not with long discussions but by conversations, as well as letting them read what has been done elsewhere, but demonstrating with some facts. Inasmuch as these would be our people, after having established persuasion, they shall become apostles for us among their companions: they themselves shall know how to suggest practical things, which often the priest with all his knowledge is not capable of seeing; inasmuch as they feel more than us their needs.
Let one go slow as well in adding new cooperators: inasmuch as these new ones, entering few at a time, shall join the first ones, while assuming from them the spirit: while a great mass could overload them and place the work in serious danger. A life that is already practically Christian in everything cannot always be demanded, however: and this in those centers, especially in cities, where religion is already so decadent that the Easter obligation is no longer practiced. Then, one shall have to be less demanding: but later, little by little, they are to be formed. I say less demanding: inasmuch as if in some parishes to be counted among the better Christians one must frequently receive the Sacraments, in other places it would already be exemplary if they fulfill the Easter precept or also simply not give serious scandals.
With these general premises established, let us go to the particular activities: of which we cannot but make short references, and some particular admonitions for the clergy while referring to books where one can find them broadly discussed.
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1 Cf. LEONE XIII, Rerum Novarum, Litterae Encyclicae, ASS, XXIII (1891), pp. 641-670
2 Cf. PIUS X, Il fermo proposito, Encyclical letter, CC, 1905, IV, pp. 1-19.
3 Cf. PIUS X, Il fermo proposito, op. cit., pp. 4-8.
4 Cf. PIUS X, Il fermo proposito, op. cit., pp. 17-18.
5 Cf. PIUS X, Il fermo proposito, op. cit., p. 17.
6 Il diario di un parroco di campagna (The diary of a rural parish priest) is identified with the work of J. BLANC, Appunti di un parroco..., op. cit.
7 Cf. PIUS X, Il fermo proposito, op. cit., pp. 15-16.
8 Cf. ATP, no. 278, note 62.
9 Cf. ATP, no. 94, note 3.
10 Cf. ATP, no. 94, note 4.
11 The Casse rurali (Rural credit unions) are credit associations with the characteristics typical either for the purposes that the established and for the means they avail with, or for the particular juridical form that they assume. In Italy, the first rural credit union was established in 1884 at Loreggia (Padova) under the initiative of Leone Wollemborg. Lay in character, it had however little following. They rapidly multiplied in 1893 when the clergy became interested in establishing these organizations with the intention of contributing to the financial and moral upliftment of the small class of artisans and farmers. A pioneer of this social action was Msgr. L. Cerruti of Venice. In 1894 the Catholic Rural Credit Unions were 69 and in 1897, they were 779. Between 1900-1914 they numerically increased to about 2000. Cf. G. TOMAGNINI, Casse Rurali, EC, III, 1949, pp. 996-998.
12 LEO XIII, Depuis le jour, Epistola Encyclica ad Archiepiscopos, Episcopos et Clerum Galliae, ASS, XXXII (1899-1900), p. 204.
13 PIUS X, Il fermo proposito, op. cit., pp. 3-19.