Opera Omnia

reads. Many do not do it: their eyes clearly reflect external objects, but their spirit does not see.
Let us observe and reflect: on the heart of women, that open up spontaneously before us, on the effect of our words on their behavior, on the results of direction given in the confession, in private and public conversations.
Let us observe and reflect: with inquiries done with discretion and with goodness we shall open up the souls of the humble: we shall read there the joys and the sufferings, the wounds and the aspirations, the needs. Let us observe and reflect: they shall tell us of the works that are and even that are not yet, those that bloom and perish in other places, those that zealous confreres found and direct.

HEADING IV
ZEAL AND PRUDENCE
Now, prudence has become the ordinary excuse of the idle; while, through zeal, the imprudent try to justify themselves. Thus did someone say and he is not completely wrong. Here are some statements of the first: by now we know the world; nothing can be done about it; oh! that one is young, also his enthusiasm shall die down. Let us, instead, observe the other act before any mature examination, without measuring his own strengths, without knowing the environment, without measuring the dangers.
It is good to study, to pray, to seek counsel: this is prudence. It is good finally to decide to act

with all one's strength, as if every result depended on us, and to expect the results, as if everything depended on God: this is zeal. Ordinarily: the older ones possess prudence, the young have the energy; together, they shall work miracles, divided they shall fall together and uselessly at that.
Here are some norms on the matter:

1. Fear the dangers. - Women are a serious danger for spiritual ruin: Adam, in spite of the fact that he was gifted with choice intelligence and of integrity, was seduced by Eve. Solomon, David, Samson and a thousand others were shipwrecked against this fatal barrier reef. So much so that St. Augustine wrote: Believe me: I have seen the cedars of Lebanon fall, men who in the Church occupied eminent positions, men who could very well stand beside Ambrose and Jerome. Prudence: also because the world always believes to read in the life of the priest that corruption wherein he is soaked. The subject matter is of summary importance, and it is generally understood and explained by authors.
Prudence at the confessional. - There are persons who approach it so that they be guided in the spirit: and meanwhile they profess their most sincere and holy affection for the priest, at least at the start they pour out to the priest their hearts' burdens... The priest also has a heart, that is often more sensitive than that of ordinary¹ men: but woe to him if he allows himself to be guided by the heart! Over

the Lord has placed the head. Never long extended conferences at the confessional! There are persons who do not hesitate to confide themselves as regards the sixth commandment and with the most trivial of terms... The priest knows well from books of ascetics, from authors of moral and pastoral theology, the way of turning as short as possible such accusations. The venerable Fr. Cafasso² used to say that as for him he would rather give up the confessional rather than raise all the questions that are required in theory. - There could also be persons who come with the clear intentions of tempting. Every rigor in such cases is never an excess.
Prudence in one's private life and in relationships. - With employees and with relatives, with the sisters and with parishioners. Reasons of need, suitably set up, sometimes appear as a cover up with the veil of charity certain relationships and communications that are too frequent and too intimate. It is absolutely necessary to exclude them: if one needs to work together with them, let it be in a specific activity. Perhaps, one must as well exclude some good work, as, for example, a class of music given privately by a young priest to persons who are not quite mature yet. It is difficult to remain in the right balance: however, if ever there may be an excess, it is better for one to be told to be too severe in this aspect than to offer occasions of idle talks.

Inasmuch as, every priest knows, even before the least mistake is committed, there ought to be reason enough to stop or block even the only reasonable danger for accusations. Should a priest lower his face before a population, what good would he still be able to do? It would be better to look for work somewhere else that one can do with greater prudence.

2. With this norm, a second is remembered. Cœteris paribus³ the spiritual care of women has to be reserved by preference to elderly priests. - Let the words cœteris paribus be noted in order to dissipate useless objections or misunderstandings. It is a rule of good moralists that anyone who comes to the confessional has to be listened to: they may be young priests who with their piety inspire confidence and veneration: a need may rise when what is otherwise is required. But no one shall remain silent,⁴ I believe, on the rigorism of this rule: the association of the Daughters of Mary, the association of Christian mothers, the choir lessons to young ladies should be, by preference, assigned to the oldest of the assistant parish priests or else, when possible, to the parish priest.
To whomever that ministry might be assigned, however, it shall always be prudent to have among one's confreres a sincere friend who would know how to give advice, do correction, on opportune moments. It is not very easy to find this friend, but it is good to ask for him from God through prayer, it is good

to deserve it through humility: he who finds him shall possess a treasure⁵ Let it be noted furthermore: prudence suggests that one should not make preferences inasmuch as women are extremely inclined to be jealous. No very visible preferences, not justified also to the eyes of the world: no preferences at the confessional, in the music classes, etc. - Neither should there be unnecessary intimacies and confidences. Women, so the French people say, do not know secrets. Perhaps so in general, but this is exaggerated; but then there is so much truth in it.
Before men, let not women be exalted with too much praise and let not one appear to be counting on them so much in the exercise of the ministry: men and at times entire populations where men would appear too jealous and offended by it: Be watchful.⁶
But this is not enough: in such matters, it is absolutely necessary to always remember the other part of the Lord's recommendation ...et orate, ut non intretis in tentationem.⁷

3. Do not despise the devote ones and the devotions. - They may have so many defects because, although devotions themselves are holy, in little souls, however, they could be altered and perhaps they might appear also with ridiculous and grotesque excesses. The Lord, the most just judge, shall surely not demand more than they are capable of giving. More: the narrowness can be partly corrected through patient and constant work: while to despise them, to

often preach against false devotion would embitter pious souls and it would not convert the others.
Having joined a parish, a priest, finding devotions that are exaggerated or not adequately solid, shall examine them prudently to find out if it is possible to remove its defects, without destroying⁸ them. Almost always he will succeed to strengthen them to the greater advantage of souls. Should the obligation arise that they be removed, they could be allowed to just disappear little by little while taking care that, beside them, there should arise new ones that are guided with good spirit. There are pious souls who have defects, but are not serious ones. Perhaps they are a bit more talkative, a bit too sentimental, a bit too vain, a bit exaggerated: one can find a bit of all. But where could we ever find things perfect? If so serious defects and vices we tolerate among the evil why don't we want to bear those light ones among the good, until we have actually removed them?
And let it be known: this is for our purposes. How many times can the priest avail with the precious services of these persons! They are the ones who keep up the hymns, they are the ones who consolidate the religious associations and often they make up the most faithful nucleus: they are the ones who take from the Lord's hands so many graces with their prayers and their most holy communion: they are the ones who often offer material assistance necessary

in so many good works. Would it not be a very good advice to see them involved in zealous works instead of alienating them? To observe what is good found among them and draw some good from them? Every woman, in whatever condition, can a zealous work accomplish.

4. There is no need for one to wait and become sure of the success of a work in order to undertake it. - Not everything succeeds, not even in the hands of more experienced men. Trying and retrying, persevering in attempts were two maxims of great men. The venerable Don Bosco, or the venerable Cottolengo, or St. Vincent de Paul would not have accomplished their great works if they first made sure of their success. It was then that they prayed, asked for advice and thought: then they measured up their strengths, saw it good to go ahead and cast the nets⁹ in the Lord's name. We are his workers: and the worker has never to take into consideration his strengths alone. Perhaps it would happen that he stops halfway: then, it would be a great act of virtue to subject one's self to trial. Work will be resumed, under another point of view: one who does, errs; but one who does no, errs always.
O'Connell¹⁰ liberated strong Ireland from the ignoble servitude of England: he did not succeed in his first attempt, nor in his second, nor in his third: but he finally succeeded! At times, one goes down to the tomb without tasting the fruit of victory as it happened, for example, to St. Gregory