not all souls find the time needed; and, when they find it too, they would always have two difficulties to face. How can a priest point out books he is not familiar with, whether it is suitable or not, to the capability and the needs of the penitent? The books are not enough; then, not everything that is needed by a soul can be found in them, and when they can be found, the soul finds it difficult to apply. Nemo judex in propria causa,11 and much less for women who are better suited for being guided than led or for directing themselves.
This topic would need volumes for it to be adequately discussed; and it is augured and prayed to the Lord so that He raises authors. I indicate two books that can be satisfactory for such a need of one who wants to refer to the formation of virtues:
1. Pratica progressiva della confessione e della direzione spirituale12 (Progressive practice of confession and of spiritual direction) (2 volumes - Libreria Sacro Cuore, Torino - L. 3).
2. La confessione e direzione (Confession and direction) - Boccardo13 (volume I - idem - L. 3).
[HEADING VIII]1
THE FORMATION OF WOMEN FOR VIRTUES
Among women, always attend to mothers. - This is the principal part of her work in the world; such is her nature; such is the ordinary fact. Women who are voluntarily celibate, no matter
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how numerous, always constitute an exception: and even more so, not to become spiritual mothers. For some years or so now, a statistical datum indicates the rise of the number of sisters, in France alone, to 300 thousand!
Well, what is more maternal in their job? To pray, to serve the elderly and the sick, to raise orphans, to instruct the ignorant, to uplift and console every suffering, are these not parts of motherhood? But the virgins, the sweet mothers of human miseries, are not all enclosed in cloisters, neither do they wear the veil: there are many of them in unfortunate families.
Some look at them with an air of compassion and disdain, as if they were all the refuse and the victims of nature, of accidents, of misfortune.2 Not all are like that: some have seen from a distance the peace of the cloister and the joys of marriage. And yet for the love of God they have set aside one and the other, in order to be of support to old and very demanding parents, servants of brothers and sisters, caregivers of orphans. To them they have given everything: youth, freedom, future: they are spiritual mothers.
Aim at forming the mother: this is the great principle and in the spiritual education of women. The instruction of a young woman is not enough until when it is good enough in rearing in a modern manner the children. These difficulties then are to be considered vain: our youth know of catechism
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what is enough for themselves: they are young country folks: piety will keep in good moral character, etc. Education is not enough if they do not make them equipped for a life of sacrifice and of goodness that is proper to mothers.
Instruction. - Few words: it is not difficult to see the importance of instruction and the means as it has been said somewhere else, especially when speaking of mothers. Catechism for boys and girls: this is the principal part of the priestly ministry: here is the task most sweet for an apostle: here is the most effective and most urgent work nowadays. The defense of the Christian school requires our work: ask that the catechism classes be held within the terms allowed by the law; to work for the municipal autonomy for the administration of schools, to place religious education as platform for the elections, to aim at free schooling: here is the current work in the field of Catholic action. Neither should the priest be disinterested of all these, depending on this awareness: it is nothing but the application of the great command that concerns the priest: Docete omnes gentes.3
The parish catechism classes and the oratory. - Everybody knows: to teach Christian doctrine in the Church to girls, divided into classes that disturb and get on the way of each other is a method that is full of inconveniences. The oratory with its own rooms and built for the purpose:
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equipped with the means of discipline for the catechist: furnished with suited personnel and of pleasant recreation: this would be the ideal. Let it not be said that it is impossible to achieve. When one is decided to succeed: when some strange a priori thinking is not followed: when one does not pretend to accomplish the work if not little by little... perhaps one room at a time, he will achieve more than he can even believe...
At the oratory, classes of religion for students shall be followed and the catechism of perseverance for the girls from the populace, the religious conferences and the moral conversations shall be for all. The need of forewarning the young persons against errors that are spread broadly in schools and in shops requires that religious instruction covers also some apologetics, some sacred and Church history, with the confutation against the most common objections.
See the golden little book, Gli oratori festivi e le scuole di religione. - Eco del V Congresso (The festive oratories and the classes of religion - Echo of the V Congress) - (Libreria Buona Stampa - Corso Regina Margherita, 176 - Torino).
To eventually complete the instruction of girls are the classes of sewing, of home economics, etc.: those things that have been spoken about elsewhere.
Education. - It requires that women are trained to seriousness, to virility,4 to amiability.
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Seriousness: Women are naturally frivolous and everything in them tends to assume the mark of frivolousness: not excluding piety. Well, let the beautiful words of the author of Formation religieuse et morale de la jeune fille be listened to. To reflect is the first condition of seriousness: to have a depth of wise thoughts is the second. Wise thoughts are like good counselors, living among us, and always ready to give us advice. Reflection is nothing but a conversation with them. To let women get into the habit of reflecting: this is a great problem in education, particularly for females! It is a difficult thing, but not impossible. There are three steps to make. To stimulate desire for it: a real desire, with revealing clearly the motives, the advantages, the sweetness. Let her do it sometimes: in small, simple, ordinary things. To make a habit of it, with the repetition of actions. To reflect on the thoughts that are the seeds of actions: to reflect on the sentiments of the heart: to reflect on the events that happen: to reflect on the temporal and eternal consequences of one's activities to reflect on what one listens to.
And the priest has a thousand occasions to achieve it. There is the pulpit out of which he shall always see great fruits, inasmuch as he shall appeal to the experience of his listeners, press on the soul to almost enter into itself; he shall analyze and describe the sentiments, the habits, the ideas, the customs, the fashions, the virtues and the defects of his listeners.
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There is the confessional: where he could insist on particular examination of conscience over one's principal defect, performed many times, or at least once, every day. And not on the defect alone; but on its causes, but on the good that perhaps is neglected, but on the spiritual activity, but on the habitual effort, but on the strength of will. Frequent confession, also considered only from the human point of view, is one of the most effective means to enhance seriousness...
There is meditation and spiritual reading: not always possible but very useful. And at least it shall be possible to read only books and serious periodicals: at least it is possible to avoid vain and too light talks: at least it is possible to listen frequently to God's word.
With these efforts, it shall not be difficult to avoid that piety which is complete sentimentalism of which women are often accused. Piety must be the means: not the end. Our most holy religion is a life, not some devote practices; one is not pious until one lives the faith, works with faith, feels according to faith. Fruit of piety must be the theological and cardinal virtues and not only: but also the moral virtues which are meekness, humility, patience, etc.
Seriousness still requires: wise ideas. And these have to be penetrated more deeply through long reflections and frequent prayers. Neither do we
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intend to speak here only of human ideas, but also of supernatural ideas. The formulae, art for art's sake, good for goodness' sake has given a wrong proof, aside from the fact that they are false on their own; this has been said before. In women's souls must find roots these directive principles: life, in its true sense, is a journey to eternity, a proof; it is not a time for pleasures; on earth, each has a part to perform, a mission to accomplish; youth is the foundation of physical, intellectual, moral, religious life; each one can arrive at a certain degree of perfection, that depends on one's habitual efforts; conscience is the first and principal guide of actions, which one cannot ever contradict, in order to bow one's head to someone else; in life, there is no one else to please but God alone.
Lucky is the woman who is serious in her tastes, in her tastes for fashion, in her character, in her piety. She has in her ideas and in her reflection inestimable treasures.
Virility. With this term, we understand that composite of qualities that require more strength: and strength is necessary for the ever more frequent sacrifices in life; for the spirit of initiative, that makes one enterprising; for the courage that allows one to act strongly; for the firmness that assures perseverance; for the calm and prudence that are the eyes of activities.
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Sacrifice is more bound to the woman's life than that of man's: the whole role of motherhood is a series of pains. The wife, the daughter, the sister are relatively in a state of inferiority and of obedience: man is generally rough and because of this tramples upon so many little defects and desires of women. Woman must keep silent and suffer the voluntary and involuntary little trap. The woman who is not trained for sacrifice is a plant having a very weak stalk, destined to bend under the wind's blow. - And yet at a young age it is that easy to draw life as a series of joys: it is so easy to find educators who know only how to give in, never to refuse: it is that ordinary to try to always satisfy! At what current the priest has to go against! But he cannot excuse himself if at the same time he gives up to make of souls strong and sincerely Christian.
Spirit of initiative. Women love to find their paths drawn, the need for support is innate to her. And yet in the struggle between good and evil, in society and at home, women cannot allow themselves to be led: they must have their own ideas and behind them they must show determination. It is not that they are freed from the obligation to obey; what is not allowed them is to let themselves be carried away by evil. There always are superiors, wise counselors, confessors: and yet in her own surrounding, the woman herself must many times assume the role of adviser and a teacher. To study evil in its causes, seek
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remedies and to ask humbly the approval of her director, is the best spirit of initiative.
Courage: in executing what the initiative has decided. Courage, inasmuch as what is good requires strength, stimulates envy, excites oppositions. That courage which is acquired by multiplying the small victories on shyness, on insecurity, on tastes. That courage that knows how to resist when it comes to religious convictions, when what is put in question are good customs, when it is beneficial for perseverance in pious practices.
Perseverance with calmness and prudence. Circumstances at times require that one knows how to give in or at least change route. Hard headedness may indicate narrow mindedness and it can as well destroy one's holiest designs. Knowing how to choose the right moment, how to prepare the blow, how to dispose spirits are indications of that prudence that ought to come in everything, like salt in every foodstuff.
Some lovable qualities, so necessary in women, have been spoken about above.
* * *
Here, the question is raised: which is better: education at home or that outside the home? It follows naturally that here one has to exclude every college, work shops, family-homes that are governed by the lay spirit or simply by a non-confessional5 spirit as they could do nothing but give a rather
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sad direction for the young. Religion is the true foundation of moral life; one cannot exclude it, without seeing the structure of education crumbling to pieces: and, in fact, the lay spirit does nothing but increase in terrifying level juvenile delinquency, unleash precociously the most brutal passions, prepare a rather dark future for the motherland. Let us then speak of those colleges, work shops and family-homes where, thanks to the Lord, the Christian spirit still dominates and let us ask if it were a better choice to entrust to them daughters or to keep these at home. The answer cannot remain under the shadow of doubt: education at home, in general, is superior to whatever else: all things being equal. Education within the home leads the young girl to true life, and it is more in conformity with the needs of her small world; it responds ordinarily well to the social position of the young woman. It also is broader: no other education, in fact, prepares better the good housekeeper, who knows how to govern her home; the mother of the family, who knows how to adjust one's self to all the needs of her children; the affectionate wife, who has moved on to marriage
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with the awareness of the great step, who knows how to be compassionate, to suffer, to console.
In spite of this, reasons of study, the needs of life and misadventure force a large part of young girls to go to intern schools, hospices, and boarding houses. In these cases, the priest has to exercise direct or indirect influence as well in order that in those places education approximates as closely as possible that one given at home.
Certainly: see to it that those young girls could make some money is something: everyone understands it. But it is not all: man does not live by bread alone.
It has been heard sung in different tunes: those young girls who leave religious educational institutions often, upon entering the world, become worse than the others. The assertion perhaps is somehow exaggerated, but it as well hides some truth or at least rings a severe admonition to educators. Very often there is constriction, and not persuasion: too often the youth are not forewarned against real dangers: too often they are not educated to life in the world, but to a continuing life in community. A sense of morality must be developed, with the greatest freedom that could be reconciled with life in community: to establish deeply religious principles: to keep continually present that world where they are destined to live. It would be beautiful to ignore it always, but, inasmuch as they are going to join it one day, it is suitable
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to remember the saying jacula praevisa minus feriunt.6
Also there, social instruction has to be imparted demonstrating that the world is divided into two cities, one against the other that is armed: the city of God and the city of the devil. The division is marked as ever: he who is not with God is against Him.
Finally: in these educational entities a school of good housekeeping and of good manners would do a lot of good. It would be quite ridiculous, if not painful, what happens: girls gone out of them, with discrete bag of instruction and also some ability to do some work, do not know how to introduce themselves with some refinement, they do not know how to prepare the simplest of food!
To all it is known: a priest cannot always have a direct influence on these institutions. But he can always do something: in conferences, in sermons, in the confessional, by dropping for a while sometimes in the visiting rooms to speak with superiors, etc. Often a familiar conversation appeals to more intimate persuasions: having convinced the personnel, much has been done, perhaps, everything.
Special preachings to women! - Dr. Swoboda, in his splendid book: La cura d'anime nelle grandi città,7 (The care of souls in big cities) speaks at length on the importance of dividing the people into classes when it comes to preaching. His thesis matters more especially in big cities, but it does not lose
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any strength with reference to rural centers: experience has by now strengthen it. Such division allows one to say more interesting, more attractive, more useful things. Suitable time would be the Spiritual Exercises: and somehow lesser, the Lenten season, by establishing for each day, or at least for a three-day period, a special preaching for women, for mothers, for young ladies. In many parishes, particular conferences are held: in others, the occasions of particular circumstances are taken: in some places, they are held by other educated women, or even by midwives, or by a doctor, should some special topics are chosen for discussion. Most worthy of notice and admiration and as an example8 is the work Esercizi spirituali per le donne (Spiritual exercises for women) initiated in different places. There are those for married ladies alone, those for students, for young workers, etc. In certain cities, they set themselves completely apart from the world and close themselves in some religious house: in others, instead, while staying at home, they try to live more withdrawn and to fill their day with pious activities. The duration may be more than a week, at times only three days: there also is the usage, not only among education institutions, but in some parishes, to conduct a day of monthly spiritual retreat for women.
In this work of formation, frequency in the reception of holy communion ought to be spoken of at length. It is an effective means so that the Holy Father
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Pius X never ends dealing with it and making it easy. Whoever would want to take the words of Jesus Christ into consideration has but to open the Gospel of St. John (Chapter VI) where the effects of the Eucharist are spoken about. Those, instead, who want concrete proofs ought to confront the life of pious souls, of virgins, of sisters, of missionaries who go to communion every day, with the life of him who is far from the Bread of life and this Wine that gives life to virgins. The terrifying sterility of Janseenism,9 face to face with the warm fruitfulness of the saints, apostles of frequent communion, is as well clear for him who does not want to close his eyes to the light. The forests, in order to be envigorated, needs new plantations. In order to re-invigorate and renew our society turned old, Pius X, with his decrees on communion, prepares generations in whose hearts runs generous and pure heart, blood mixed with that of the Divine Lamb, through the frequent participation in the Eucharistic table.
By now the clergy is not only persuaded by it, but one could see them work with great fervor towards this end.
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11 Cf. Nemo esse iudex in sua causa potest, a saying by Publius Siro (Latin poet, 1
st century AD). Sentenze, 545. (No one can be the judge of his own cause).
12 Cf. Pratica progressiva della confessione e della direzione spirituale (Progressive practice of confession and of spiritual direction). After the method of St. Ignatius of Loyola and the spirit of St. Francis di Sales. First volume: Dalla tiepidezza al fervore (From lukewarmness to fervor). Translation edited by A.L.F.P (This volume is independent from the second) Paris. - Pratica progressiva della confessione e della direzione spirituale (Progressive practice of confession and of spiritual direction). After the method of St. Ignatius of Loyola and the spirit of St. Francis di Sales. Second volume: Parigi, P. Lethielleux, Librario Editore, 10, Rue Cassette 10 (313 pp.).
13 Cf. BOCCARDO L., Confessione e direzione. Il figlio spirituale (Confession and direction, The spirtual son), Stocks: Torino, Libreria Tappi, Buona Stampa, Libreria del Sacro Cuore; Roma, Pustet, Desclée, 1913, III-XXIX, 464 pp. Approved for printing by the priest Francesco Paleari, in Turin, Piccola Casa della Divina Provvidenza, 29 June 1913.
1 See note 1 of Heading VI.
2 DA has fortuna = luck instead of sfortuna = misfortune.
3 Cf. Mt 28:19: “Teach all nations.”
4 Stands for maturity, strength of spirit. See above DA 279-280.
5 DA has confessionale = confessional.
6 “Expected arrows wound less.”
7 Cf. SWOBODA E. (domestic prelate of His Holiness, Court councilor and Professor of Pastoral Theology at the University of Vienna). La cura d'anime nelle grandi città. (The care of souls in great cities). Studio di Teologia pastorale, (A study on pastoral theology). Italian version by Canon Dr. Bartolomeo Cattaneo on the 2
nd German edition, Roma, Libreria F. Pustet 1912. In the Introduction by the Author himself, one reads: “Whoever rethinks on the ideal beauty of the primitive Christian life and then turns to consider the very great moral and intellectual influence that big modern cities exercise on society... he shall not but recognize that no one question turns interesting for practical Christian life than that of the care of souls in these great cities.”
8 There is a rather unusual syntax present in the Italian original.
9 Janseenism is a heretical doctrinal system developed by Cornelius Janseen (1585-1638), after the footsteps of Michele Baio, who affirms that after the original sin, man could not do anything but sin. Thus we are not even worthy to receive communion. The heresy was spread also in Italy, where it left a mark of ethic-religious sentimentalism. In 1794, Pius VI put an end to Janseenism with the Bull of Condemnation, Auctorem fidei (MM).