The Eternal Priesthood by Cardinal Manning PDF

THE ETERNAL PEIESTHOOD.
^\
^ ST. MARY'S COLLEGE
OAKLAND, CALIF.
ETERNAL PRIESTHOOD,
BY
HENKY EDWAED,
CARDINAL ARCHBISHOP OF WESTMINSTER.
Tu es sacerdos in seternum." Heb. v., 6.
BALTIMORE I
PUBLISHED BY JOHN MURPHY & Co.

TO THE PRIESTS OF
THE DIOCESE OF WESTMINSTER,
IN MEMORY OF
MANY HAPPY YEARS OF UNITED LABOR
IN THE SERVICE OF OUR DIVINE MASTER.,
AS A PLEDGE ALSO OF
LOVE MORE LASTING THAN LIFE,
&jjis JJook
IS INSCRIBED.
ORATIO S. GREGORII MAGNI ANGLORUM
APOSTOLI.
DEUS que nos pastores in populo vocare voluisti

praesta quaesumus ut hoc quod liumano ore dici-
mur, in tuis oculis esse valeamus, per Dominum

nostrum Jesum Christum, qui vivit et regnat in
unitats Spiritus Sancti Deus, per omnia ssecula
sfjeculorum. Amen.
(Opp. torn. i. p. 1400.)
CONTENTS.
CHAP. PAGE.
i. THE NATURE OF PRIESTHOOD . . 9
ir. THE POWERS OF THE PRIESTHOOD . 20

in. THE THREE KELATIONS OF THE PRIESTHOOD 33
THE OBLIGATIONS TO SANCTITY IN THE
iv.
PRIESTHOOD .... 45
v. THE INSTRUMENTAL MEANS OF PERFECTION
IN THE PRIESTHOOD ... 58

vi. THE END OF THE PRIEST ... 70
vn. THE PRIEST'S DANGERS 81
....
. . .
vin. THE PRIEST'S HELPS 94

ix. THE PASTORAL OFFICE A SOURCE OF CON-
FIDENCE . . . . . 112
x. THE VALUE OF A PRIEST'S TIME . . 124
xi. THE PRIEST'S SORROWS . . . 137
XIL THE PRIEST UNDER FALSE ACCUSATIONS 151
xin. THE PRIEST'S FRIEND . . .162
xiv. THE PRIEST AS PREACHER . . . 176
xv. THE PRIEST'S LIBERTY . . . 192
vii
VI 11 CONTENTS.
CHAP. PAGE.
xvi. THE PRIEST'S OBEDIENCE . . 209
xvii. THE PRIEST'S KEWARDS . . . "224
xvni. THE PRIEST'S HOUSE . . . 241

xix. THE PRIEST'S LIFE. V,;,i** 257
xx. THE PRIEST'S DEATH 272
THE ETERNAL PRIESTHOOD.
CHAPTER I.
THE NATURE OF PRIESTHOOD.
" FORASMUCH as no act can be more excellent than

the consecration of the Body of Christ, there can
be no order after (i.e. higher than) the priest-
hood." * "No act is greater than the consecra-
tion of the Body of Christ." f " The Bishop and
the priest are equal in respect to the consecration
of the Holy Eucharist." S. John Chrysostom
founds the sanctity of the priesthood, which, in

Bishop and priest, is all one, upon the twofold
jurisdiction over the natural and the mystical
Body of Christ that is, upon the power of con-
secration and upon the power of absolution. J
It is of divine faith that our Lord ordained the
Apostles to be priests when by the words hocfacite

*Albertus M. in lib. iv. Sent. dist. xxiv. art. 30.
t S Thorn. Summa Theol. lib. iii. in Suppl. q. 40, a. 4, 5.
t De Sacerdotio, lib. iii. 4, 5.
9
10 THE NATURE OF PRIESTHOOD.
in meant commemorationem. He thereby conferred

on them the power of sacrifice.* It is also of
divine faith that when, three days later, He
breathed on them, saying, "Keceive ye the Holy
Ghost," He gave them the power of absolution.!
In these two powers the priesthood was complete.
The pastoral authority and the world-wide com-
mission of the Apostles were not yet given.
They had received the twofold jurisdiction over
His natural body and over the mystical body, to-
gether with the power of bestowing the same by
ordination upon others, for their priesthood was
the " sacerdotium Christi ad Ecclesiam regendam
a Spiritu Sancto positum."
In conferring the same afterwards, they be-
stowed this sacerdotal office upon some in all its
fulness that is, with the power of bestowing it
upon others and on some, with the limitation

;
that the priest ordained could not confer upon

others the sacerdotal jurisdiction which he had
received. Excepting this alone, the priesthood
in the Bishop and the priesthood in the priest
are one and the same, and yet the Episcopate, by
the divine power of ordination, greater than
is
the priesthood. But this difference is divine and

incommunicable. S. Jerome says; Quid enim
* Cone. Tiid. sess. xx. c. ix. canon 2.
t Ibid. sess. xiv. c. iii. canon 3.

THE NATURE OP PRIESTHOOD. 11
facit, excepta ordinatione Episcopus quod presbyter

non facial*
It is of faith that the Episcopate is the state
of perfection instituted by Jesus Christ. It is
certain also that the priesthood is included in
that state. Whatsoever is true of the priesthood
in itself true both of Bishop and of priest.
is
And in this we see why at first the names were

for a while common and interchanged. The in-
junctions of Christian perfection given by S. Paul

to Timothy and to Titus were given to Bishop
and to presbyter or priest alike. f And the whole
book of S. John Chrysostom, De Sacerdotio, ex-
pressly applies equally to both.
S. Thomas says that priests partake of the
priesthood of our Divine Lord, and that they are

configured or conformed to Him. Let us there-
fore weigh the words priesthood, participation,
and configuration, as here used.
1. What, then, is the priesthood of the In-
carnate Son ? J It is the office He assumed for
the redemption of the world by the oblation' of
Himself in the vestment of our manhood. He
* S. Hieron. ci. ad Evangelum, torn. iv. p. 803.
Epist.
Theodoret in Ep. ad Phil. i. 1.
t
t"Proprie officium sacerdotis est esse mediatorem inter

Deum et populum, inquantum scilicet divina populo tradit."
Summa S.Thomce, P. iii. q. xxii. a. 1. 4
"Et ideo ipse Christus, inquantum homo, non solum fuit
sacerdos, ssd etiam hostia perfecta, simul existens hostia pro
peccato, et hostia pacifica, et holocaustum." Ibid. a. 2.
12 THE NATURE OF PRIESTHOOD,
is Altar, Victim, and Priest, by an eternal conse-

cration of Himself. This is the priesthood for
ever after the order of Melchisedech, who was
"
"without beginning of days or end of life *
a type of the eternal priesthood of the Son of
God, the only King of Peace.
2. By participation, S. Thomas means that the
priesthood of Jesus Christ being the one, only,

perpetual, and universal priesthood, all priests
consecrated under the New Law are made one
with Him, and share in His own priesthood.f
There are not two priesthoods, as there are not
two sacrifices for sin. But one sacrifice has for
ever redeemed the world, and is offered continu-
ally in heaven and on earth in heaven by the :
only Priest, before the Eternal Altar ; on earth

by the multitude and succession of priests who
are one with Him as partakers of His priesthood ;
not as representatives only, but in reality as ;
also the sacrifice they offer is not a representa-

tion only, but His true, real, and substantial
Body and Blood offered by their hands.
This is the argument of the Epistle to the
Jlebrews. The priesthood of the Old Law was a
shadow the priesthood of the New Law is the
;
substance. It is fulfilled in the one Priest and

the one Sacrifice which are perpetuated by the
priesthood, on earth united with Him.

*Het>. vii. 3. f P. iii- q Ixiii. 6, and q. xxii. 5, 6.
THE NATURE OP PRIESTHOOD. 13
But this participation has another and more
personal meaning. of our Lord for The oblation

us binds us to offer ourselves wholly to Him.
Cliristus victima sacerdotii sui, et sacerdos
. . .
suce victimcefuit Ipsi sunt hostice sacerdotes*

. . .
S. Ambrose, speaking of the sacrifice of Abel,

says: Hoc est sacrificium primitivum, quando
unus quisque se offart hostiam, et a se incipit ut
postea munus suum possit ojferre.^ Priests offer

the true Lamb and " the Blood which speaketh
better things than that of Abel.J Every priest,
morning by morning, offers to the Father the
eternal oblation of Jesus Christ ;
but in that
action he ought to offer also himself. When he
says, Hoc est corpus meum, he ought to offer his
own body ;
when he says, Hie est calix sanguinis
meij he ought to offer his own blood ;
that is, he
ought to offer himself as an oblation to his
Divine Master, in body, soul, and spirit, with all
his faculties, powers, and affections, in life and
unto death. S. Paul writes to the Philippians,
" If I be
made a victim upon the sacrifice and
service of your faith, I rejoice and congratulate
with you all." ||
This it may be he also said of
the martyrdom which was before him ;
but it was
spoken out of the consciousness that he had long
*S. Paulinus, Ep. xi. 8, ad Severum.
t De Abe 1
,
lib. ii. c. vi. torn. i. p. 215.
J lleb. xii. 24. ||Piiil. ii. 17.

and daily offered himself to his Divine Master,

as a partaker of His sufferings for the sake of
the elect.* The same words might have heen
written by S. John, who always had a martyr's
will, though he died in the way of nature the ;
same, too, is implied in every Mass, by every

priest who offers himself in the Holy Sacrifice
of the Altar. The

participation of the priest in
the priesthood of Christ requires also a share in
the law of self-oblation, of which the prophet
writes : Oblatus est quiet ipse voluit ; and S. Paul,
who says of our Lord that He, "by the Holy
Ghost, offered Himself unspotted unto God/' f
as S. John " in this we have known
And, says,
the charity of God, because He hath laid down
His life for us, and we ought to lay down our lives
for the brethren." J The
offering of the Body
and Blood of Christ requires of the priest a spirit
of self-sacrifice and of self-oblation without re-
serve. The obligation of charity, which binds
all Christians, when the need may arise, to lay
down their lives for the brethren, and pastors to
give their life for the sheep, is in an especial way
laid upon every priest in the self-oblation of the
Holy Mass, which is the Sacrifice of Jesus Christ.

3. Lastly, the word configuration expresses the
conformity of the priest to the great High

*2 S. Tim. iv. 6, 7, 8. f Heb. ix. 14.
J 1 S. John iii. 16.

THE NATURE OF PRIESTHOOD; 15
Priest. S. Paul says that the Sonis figura sub-
stantice ejus that is, the figure or express image

of the suhstance of the Father. The Greek text
reads, %aaxrrrfc uxoffrdffscoz aurou- the charac-

ter of His substance.* The priest, then, is the
jftgura Cliristi, the express image of Christ, the
##C*r^C upon him

or character of Christ, because
is impressed the image of His priesthood, and a
share in it is given to him. He is, as S. Paul
says, configuratus morti ejus f configured to His

death. In every Mass we set forth " the death of
the Lord until He come." J And we make obla-
tion of ourselves in conformity to His oblation
to the Father. Albertus Magnus and S. Thomas
have said truly that no greater power or dig-
nity, than the power and dignity of consecrat-
ing the Body of Christ, was ever bestowed

on man; and no greater sanctity or perfec-
tion can be conceived than the sanctity and
perfection required for so divine an action in

the priest.
S. Thomas us that ordination impresses a
tells
character, and that the character is a spiritual

and indelible sign or seal, by which the soul is
marked for the exercise of the acts of divine
worship, and for the teaching of the same to
*Heb. i. 3. | rhil. iii. 10.
1 1 Cor. xi. 26.

others.* The priesthood of Christ is the source

of all divine worship, f All the faithful are con-
formed to Christ by the character impressed upon
them in Baptism and Confirmation and priests :
also in Ordination.J But in Christ Himself there

was no character, because He is the examplar and
type of all characters for Christ is the Character
;
or Figure of the Father, and all divine perfec-

tion is in Him, of which the character in us is
a partial conformity. The character we receive
||
is impressed, not on the essence, but on the
powers of the soul that is, on the intellectual

or the aifective powers and is either passive or
*"Per omnia Sacramenta fit homo particeps sacerdotii
aliquem effectum ejus non tamen per
Christi, utpote percipiens ;
omnia Sacramenta aliquis deputatur ad agendum aliquid, vel

recipienduni quod pertineat ad cultum sacerdotii Christi quod ;
quidem exigitur ad hoc quod Sacramentum characterein im-

primat." Summa 8. Thomm, P. iii. q. Ixiii. a. 6.
" Character
proprie est signaculum quoddam quo aliquid in-
" Charac-
signitur, utordinatum in aliquem finen." Ibid, a. 3.
ter ordinatur ad ea quse sunt drvini cultus." Ibid. a. 4.
" Totus autem ritus Christianse
t religionis derivatur a sacer-
dotio Christi." Ibid. a. 3.
" Pertinet auteni
J aliquod Sacramentum ad divinum cultum
tripliciter : uno modo per inodum ipsius actionis alio modo per ;
modum agentis teitio modo per modum recipients

;
Sed ad . . .
agens in Sacramentis pertinet Sacramentum ordinis . Sed ad . .
recipientes pertinet Sacramentum baptismi Ad idem etiam . . .
ordinatur quoddammodo confirmatio Et ideo per hsec tria

. . .
Sacramenta character imprimitur, scilicet per baptismum, con-

firmationem, etordinem." Ibid. a. 6.
||
"Et
propter hoc etiam Christo non competit habere char-
acterem; sed potestas sacerdotii ejus comparatur ad charac-
tercm sicut id quod est plenum, et perfectum ad aliquam sui
participationem." Ibid, a. 5.
THE NATURE OF PRIESTHOOD. 17
active.* The character of Baptism is a passive
power for the reception of all other

Sacraments,
and for conformity as sons to the Son of God.
The character of Confirmation is an active power
for the public witness of the faith, and for the
life of action and of patience as good soldiers of
Christ. The character of Ordination is an active

power for the exercise and ministry of divine
worship, f The sacerdotal character, therefore,
isa participation of the Priesthood of Christ and
the closest configuration to Him in His office of
mediator. Finally, this character is the cause
and source of sacramental grace, proper to each of
the three Sacraments which impress it, and com-
mensurate to their ends and obligations.
The word " character " means the precise out-
line of an engraving, as on a seal, arid the im-
pression of it signifies that a mark or reproduc-

duction of the same outline, as by a signet, is left
upon the soul. This is clearly a metaphor, as

* ' '
Character est quoddam signaculum quo anima, insignitur
ad suscipiendum, vel aliis tradendum ea quse sunt divini cultus.
Divinus autem cultus in quibusdam actibus consistit. Ad actus
aiitem proprie ordinantur potential animse, sicut essentia ordi-
natur ad esse. Et ideo character non est sicut in subjecto in
essentia animse, sed in ejus potentia." Ibid. a. 4.
"Divinus autem cultus consistit vel in recipiendo aliqua
I
divini vel in tradendo aliis. Ad utrumque autem horum re-
quiritur qusedam potentia: nam ad tradendum aliquid aliis
requiritur qusedam potentia activa ad accipiendum autem
;
requiritur potentia passiva. It ideo

character importat quam-
dain potentiam spiritualem ordinatam ad ea qu* sunt divini
cultus." Ibid. a. 3, and q. Ixxii. a. 5.
also is the sealing of the hundred and forty-four

thousand before the four winds shall hlow upon
the earth. Thomas, in saying that the char-
S.
acter is impressed, not on the essence of the soul,

but upon its powers, means on the intellect by
way of light, and on the affections by way of love.
It signifies, therefore, a work of the Holy Ghost,
the Illuminator and Sanctifier, upon the soul.
But it signifies not only the universal and uni-
form work of the Holy Ghost, as in Baptism and
Confirmation, but a special and singular work
wrought upon the Soul of those only who, by
ordination, share in the priesthood of Jesus
Christ. The three Sacraments, which impress a
character, create and constitute each severally a

special relation of the soul to God Baptism that
of sons, Confirmation that of soldiers, Orders
that of priests and these three spiritual rela-
;
tions once constituted are eternal, and therefore

indelible. Whether in the light of glory or in
the outer darkness, we shall be sons, soldiers and
priests, accepted or cast out eternally. And to
these three relations a special and commensurate
grace of the Holy Ghost is attached. Therefore,

S. Thomas says that the character is the formal
cause or source of sacramental grace.* The

character of son has in it all grace needed
for the life of a son of God; t'he character of
*P. iii. Ixix. 10.
THE NATURE OF PRIESTHOOD. 19
confirmation all grace needed for the warfare of

the soldiers of Jesus Christ, even to confessor-
ship and martyrdom the character of priesthood

;
has in it allgraces of light, strength and sanc-

tity needed for the sacerdotal life in all its
manifold duties, and dangers. It was of

trials
this S. Paul reminded S. Timothy when he said,
"Neglect not the grace that is in thee, which

was given thee by prophecy, with imposition of
the hands of the priesthood." *
Such i.s the priesthood of the Son of God, the
consecration and oblation of himself; and such
is its communication toHis priests by participa-
tion in His office, by configuration to himself
and by the impression of the sacerdotal charac-
ter upon the powers of the soul.
*1S. Tim. iv. 14.

CHAPTEK II.
THE POWERS OF THE PRIESTHOOD.
S. JOHN CHRYSOSTOM sums up the powers of a

priest in these two namely, the consecration of
:
the Sacrament of the Altar and the absolution of"

sin, or, as we say in theological terms, in the
jurisdiction over the natural and over the mystical

Body of Christ. The word jurisdiction has here
a special significance. It means usually the
authority by which a priest rules the flock com-

mitted to him, with the judicial power of binding
and loosing the bond of sin. How, then, can
there be jurisdiction over the blessed Sacrament?
Jurisdiction signifies the whole sacerdotal author-
itygiven in ordination, but its exercise is sus-

pended until the priest shall have received license
to use the powers of his priesthood. This juris-
diction comes to him from his Bishop, and to his
Bishop from .the Vicar of Jesus Christ, in whom

alone resides the plenitude of jurisdiction over the
20
THE TOWERS OF THE PRIESTHOOD. 21
universal Church. The first and highest act of
that jurisdiction is to consecrate and to offer the
Holy Sacrifice of the Altar. Hence arises the

expression of jurisdiction in corpus verum, which
words, nevertheless, have also many deep mean-
ings.
1. First, they set hefore us the humility of our
Divine Master. The Incarnation was a descent
which had many degrees. He emptied Himself
by veiling His glory; He took the form of a
servant; He was made man; He humbled Him-
self; and that to death ;
and to die in ignominy.
Here are six degrees of humiliation. And as
if these were not enough, He perpetuates His
humility in the Blessed Sacrament, and places

Himself in the hands of His creatures, and is
bid,* morning by morning, by their word to be
present upon the altar and is by them lifted up,
;
and carried to and fro, and, in the end, He is re-

ceived by the worthy and by the unworthy. In
this divine manner He subjects Himself to the
jurisdiction of His priests now, as in the days of

His earthly life He wassubject to the huv, and
to those who bore authority, even to Caiaphas
and Humility is the root of all obe-
to Pilate.
dience and patience is obedience made perfect.
;
The oblation of Himself is obedience continued

for ever as the law and motive of His priests.
* " Obediente Doinino voci hominis"
(Josue x. U).
22 THE POWERS OF THE PRIESTHOOD.
2. Next, this power of jurisdiction implies the

divine stewardship which is intrusted to the
priest. The Church Joseph, the

applies to S.
foster-father of the Divine Infant, the words of
the Holy Ghost: "He that keepeth the fig-tree
shall eat the fruit thereof, and he that is the
* The
keeper of his master shall be glorified."
guardianship of the Blessed Sacrament is in the
priest. The key of the tabernacle is committed
to his trust. It may be said of him, as of his
Master, that "he openeth and no man shutteth,
he shutteth and no man openeth." f The priest
is,in the truest sense of the word, the guardian
of his Lord; and no greater glory can be laid
upon him no relation more intimate,

; close, and
ceaseless can be conceived.
And
this stewardship is alst> a power to dis-
pense and to distribute the bread of life. The

disciples gave it to the five thousand in the
wilderness. "They were ministers of Christ,
and dispensers of the mysteries of God." J And
in this they were shadows of the divine reality
of Holy Communion, of which we are stewards.
3. Thirdly, this jurisdiction shows the divine
power inherent in the priesthood. The words

we speak are not ours, but His not human, but ;
" This is "

divine. My Body has no equal, except
*rrov. xxvii. 18. f Apoc. iii. 7. J 1 Cor. iv. 1.

THE POWERS OF THE PRIESTHOOD. 23
"Let the light be." These words created the

light. The other words do not create hut they ;
constitute, or bringupon the altar, the presence

of the Incarnate Word. They elevate the bread
and the wine from the natural to the supernatural
order. a power, not creative, but of om-

This is
nipotence. The bread and the wine are no longer

subject to the conditions or laws of nature as to
their substance, but only as to their sensible
phenomena. A
divine change passes upon them:
and yet not a natural change for they pass away as ;
to their substance, and yet abide as to their sensible

effects. There is no such change in the order of
nature ;
for there the whole natural substance
and accidents either abide, or go together. Here
the phenomena or sensible species and effects
abide, as if they were in the natural order. The

substance passes away in the supernatural order
of the new creation. The words, a Let the light
be/' had their effect in the first creation of nature.
The "
words, This is My
Body," have their effect
on the first creation and in the second ;
in both
the old creation and the new. They stand next
in order to the words, " The Holy Ghost shall
come upon thee, and the power of the Highest
shall overshadow thee therefore that Holy
; (One)
which shall be born of thee shall be called the
Son of God." * For this cause the action of con-
*S. Luke i. 35.
24 THE TOWERS OF THE PRIESTHOOD.
secration and the action of the Incarnation are

related to each other. Next to the Incarnation
there is no action so transcendent, so purely
divine, as the consecration and the Holy Sacri-

fice. It is the continuity of the Incarnation and
Oblation of the Incarnate Son. The voice that

speaks the words is }iuman: the words and the
effects are of the almighty power of God.
4. Fourthly, this jurisdiction expresses the in-
timate closeness of the relation between the

priest and the Son of God. It would seem that,
after the participation of His priesthood, the im-
pression of His character, and the configuration
of the priest to his Divine Master, there is no
relation left to be conceived. And
yet there are
two still to be spoken First, there is the
of.
continual daily fellowship of the disciple with his

Master, and the servant with his Lord. He is
servant, friend, companion. As Peter, James,
and John were of all the disciples nearest to our
Saviour upon earth, so are His priests among the
faithful now. All the day long they are near to
Him ;
Him. From Him
all their life is related to
they go out in the morning, and to Him they

return at night.
Next, there is the relation of a true, sub-
stantial, and living contact in the Holy Mass as
real as when S. John lay on His bosom at supper,
or as when He washed S. Peter's feet. When we
hold the Blessed Sacrament in our hands we are

in contact with God, with God Incarnate, with
the Creator, Redeemer, and Sanctifier. More real
than the earth under our feet, which will pass
away, is the presence of the Incarnate Word,
which will never pass away. We arc in contact
with His substance. " He who is joined to the
Lord is one spirit." But we are also united to
the substance of His Body and we are members
;
of it by a real ancl substantial participation. S.

"
Paul says that we are members of His Body, of
His flesh, and of His bone," * and he bids us to
"bear God in our body."f This contact and
union is eternal life. If, as we hold the Blessed
Sacrament in our hands, our eyes were opened

like the eyes of Cleophas at Emmaus, we should
know that beyond this sacramental and sub-
stantial contact there is nothingmore intimate,
except union with Him
in the light of glory.
Such, then, are the reasons which have illumi-

nated the teachers of the Church to know that
there can be conceived no office higher, and no
power greater, than the office and power of a

priest. In the order of divine actions
places it
the priest, in respect to the power of consecra-
tion, next to the Blessed Virgin, the living taber-

nacle of the Incarnate Word; and, in respect to
* v. 30. 1 Cor. vi. 20.

Ephes. 1
26 THE POWEBS OF THE PRIESTHOOD.
the guardianship of the Blessed Sacrament, next

to S. Joseph, the foster-father and guardian of
the Son of God. What more can be bestowed
upon the priest? What obligation to perfection
can exceed the obligation of such a power, of
such an office, and of such a living contact with
the Word made flesh? S. John Chrysostom says
the hand that consecrates ought to be purer than

the solar light and if the hand of the priest,
;
what should be his eyes which gaze upon the

Divine Presence, veiled but hardly hidden, and
the lips which say, " This is My Body," and the
ears that hear our own familiar voice uttering
these words of the new creation of But God ?
if such should be the sanctity of the body, what
should be the purity of the soul of the priest :
in his intellect, with all its powers, faculties,
memory, imagination in his heart, with all its

;
affections and desires in his conscience, with all

;
its discernment and sovereign commands and ;
in his will, with all its inflexible resolves and

steadfast reign over his whole outward and in-
ward life ?
Surely, then, the by its own
priesthood is,
nature, requirements and obligations, an essen-

tial rule, and the highest state of perfection
divinely instituted by our Lord Himself.

But this is not all. The priest has also juris-
diction over the mystical body of Christ that
is,over the souls of those who. are born again of

water and the Holy Ghost. S. Paul says "
: We
are the good odor of Christ unto God in them that
are saved and in them that perish. To the one,
indeed, the odor of death unto death, hut to the
others the odor of life unto life. And for these
things who is so sufficient?"* That is, who
shall not fear? What can he more formidable
than stand between the living and the dead,
to
charged with the priestly office, to give account

for the souls committed to our trust? The
Fathers call it an office which angels fear to bear.
To be a king over a people, or a leader over an
army in which the earthly life of men is at stake,
is formidable. How much more is a superiority
the effects of which are eternal ? What sanc-
tity, charity, what humility, what patience,

what
w hat wisdom, what firmness, what equity, are
r
"sufficient for these things?" If the relation

in which a priest stands to his Divine Lord in
the Holy Mass demands spiritual perfection, cer-
tainly the relation of teacher, guide and judge of

men demands the same. The priest is set exer-
cere perfectionem manifest perfection
that is, to
in himself, and to form the souls of men to the

same law and likeness. He must needs, then,
be perfect first himself.
*2 Cor. ii. 15, 16.

The by which this relation is illustrated

titles
are many, and show how manifold are its obli-
gations. Even under the Old Law the typical

*
priests were described as fishermen and hunters f
and shepherds. Under the New they are called
J
fishers of men and shepherds f of the flock.
||
But they are more than this.

They are stewards set over the household to
give to every man meat in due season that is,

to guide and govern the household of God.
They are ambassadors from God, having,
therefore, commission to treat and to conclude in
his name. They have the credentials of a divine
embassy, with express conditions on which to

call upon men to reconcile themselves with Him,
and with a discretion to judge and to decide who

do and who do not come within the terms and
conditions of their commission.
** with God
They are fellow-workers in the
field of the world and in the vineyard of the
Church. They are ploughers,ft and sowers, JJ and
reapers. The priesthood has the office of break-
Jill
ing up the fallow ground of the nations, and of

destroying the roots of unbelief TfTf that hinder
*Jerem. xvi. 10. f Ibid.

JEzech. xxxiv. 23. ||S. Mark i. 17.
HIS.
Peter, v. 2, 4. 2 Cor. v. 20.
**1 Cor. iii. 9. ft IWd- ix - 10.
S. Mark iv. 14. |||| S. John iv. 38.
Heb. xii. 15.
the plough. "I have made thee as a new

thrashing wain, with teeth like a saw thou shalt :
thrash the mountains and break them in pieces,

and shalt make the hills as chaff. Thou shalt
fan them, and the wind shall carry them away."*
They arc sowers who cast the seed of the Word
upon all lands and beside all waters.f They
are reaperswho go weeping in the midst of a
barren and dying world, who day come shall one
with joy, bringing their sheaves with them.J
But these titles, though expressive, are ideal and
pictorial. There are others more homely and
lying closer to our life and needs.
Priests are also fellow-builders with God in
edifying the Church, and rearing the temple of

the Holy Ghost upon the one only foundation
which Christ, the Master-builder, has laid. They
are fathers of all who
are born again by water
and the Holy Ghost: but in a special sense, and
with a more intimate and an eternal relation,
they are fathers of those whom they have bap-
tised. Paul says to the Corinthians, " If you
S.
have ten thousand instructors in Christ, yet not

many fathers, for in Christ Jesus by the Gospel
I have regenerated you." ||
This title is the most
simple and intelligible to all, old and young,
*Isaias xli. 15, 1C. | Ibid, xxxii. 20.

JPs. cxxv. 5-7. ||
1 Cor. iv. 15,
learned and unlettered. The relation of father

and child is universal in the order of nature, and
it becomes a spiritual instinct in the order of
grace. The title of father is the first, the chief,

the highest, the most potent, the most persuasive,
the most honorable of all the titles of a priest.
He may receive for the world and from its fount-
ains of honor many names, from the schools of
learning many degrees, from the ecclesiastical
law many dignities ;
but none has so deep and so
high a sense as father, and none but the spiritual
fatherhood will pass into eternity. The world
has overlaid the title of father with its own pro-
fuse adulation, and priests have consented to their
deprival in accepting the world's addresses.

With the title, the consciousness of paternal or
filial relation has been first obscured, then for-
gotten, and in the end lost. The closest bond of

mutual confidence and charity between the priest-
hood and the faithful has been thereby relaxed,
and a distance and diffidence has often grown up
instead.
Priests are also judges of men. The Jews
forbade any man who was not a father to become
a judge ;
must be tempered with com-
for justice
passion. But judge more than

for the spiritual
natural compassion is needed. The spiritual
judge needs the charity of God, of whom all pater-
nity or fatherhood in heaven and earth is named.
A judge must needs be just, and justice includes

mercy. S. Gregory the Great, in explaining the
celestial hierarchy, says that the "thrones" are
the just, in whom God dwells and reigns, as in
the seat of His sovereignty. Our Divine Master
said: "Ye that have followed Me, when the Son
of Man shall sit on the throne of His glory, ye
also shall sit on twelve thrones, judging the
twelve tribes of Israel."* This was spoken to
the Apostles and to the Episcopate, which, in
their stead, now succeeds to the spiritual judg-
ment of the world. Each Bishop, in his throne,
surrounded by his priests, judicially binding or
loosing the souls of men by the power of the
keys, is the judge of arbitration to avert the
judgment of the last day.
Lastly, they are physicians. The priests of

the Old Law were taught to discern betwr een
leprosy and leprosy, as the priests of the New

Law are taught to discern between sin and sin.
And for this two things above all are
office
necessary science and charity; the science of
God, the science of the Saints, the science of

self-knowledge; and charity, which, though it
will not break the bruised reed or quench the
smoking flax, will never be silent when there is a

sickness unto death, or when venial sin may pass
into mortal and the disease of the soul turn to death.
*S. Matthew xix. 28.
S. Paul might well ask, a for these things who

is sufficient?" To stand in such close relation
to the Word made flesh, to he set over the souls
for whom He
shed His Precious Blood, to be
charged with their salvation, so that if we he
unfaithful their hlood will he required at our
hands all this demands in the priest a
surely
personal sanctity commensurate with the work
of guiding souls from sin to penance and from
penance to perfection. How .shall they guide
who have not trodden the path themselves?
Some theologians tell us that a man may exer-
cise perfection ;is, teach others to he perfect
that
who is not perfect himself. The imperfections
even of the perfect are many, as the best priest
knows better than any man. Nevertheless, to
exercise perfection on others requires that the
priest should be in the state of perfection, though

it be only within the border-line. But no priest
can be content with so ungenerous a heart. S.
Paul was not so minded when he said, "I do not
count myself to have apprehended; but one
thing I do forgetting the things that are behind,
:
and stretching forth myself to those that are be-
fore, I press towards the mark to the prize of the
supreme vocation of God in Christ Jesus." *
* iii. U.
Philip, 13,
CHAPTER III.
THE THREE RELATIONS OF THE PRIESTHOOD.
A PRIEST stands in three relations, of which each

one binds him to interior spiritual perfection.
1. The first hinds him to the great High
Priest, of whose priesthood he is partaker. He
is our fountain of sanctity ; hut He is also our
law of obligation. To those who drew near to

Him in the priesthood of the Old Law, God said,
Sancti estate, quia ego sanctus sum* The un-
God demands sanctity in all
created sanctity of
who approach Him. At the burning bush in
Horeb God commanded Moses to put off the shoes
from his feet ; ground he stood on was
for the
holy.f An urfholy man, if he seeks the priest-

"
hood, is seeking eternal death for who can ;
dwell with everlasting burnings ?" J The holi-
ness, the purity, the jealousy, the justice of God,
* Levit. Exod.
xi. 44, 46. \ iii. 5. $ Isaias xxxiii. 14.
33
34 THE THREE RELATIONS OF THE PRIESTHOOD.
are as the flames of a furnace, in which the pure

are still more purified but the impure are con-
;
sumed. For God is a consuming fire* Only

those who
are configured to the High Priest of
their salvation, and by a true will desire to be
perfectly sanctified in body, soul, and spirit, can

stand before Him. On them His sanctity has a
power of assimilation, which perfects the work
which He began in them when He first called
them. Isaias, when he saw the Lord of Hosts in
His glory, was conscious only of his own im-
purity before Him. But one of the seraphim
flew with a live coal from the altar and touched
his lips and his sin was cleansed. f The nearer
;
the pure approach to God, the more they are
purified. Of the accessions of sanctity in the

soul of our spotless Mother through her earthly
life by union with her Divine Son, both before
and after His ascension, we will not speak for ;
she was singular in all things, being without sin

and sanctified above the seraphim. But we may
meditate on the sanctity of S. John and of S. Peter,
after their call to follow our Divine Kedeemer.
The conscious unfitness of S. Peter made him cry
"
cut, Depart from me for I am a sinful man,
;
Lord." J The miracle of the fishes opened his
eyes to the power of Jesus but it was His ;
sanctity that made him fear to be in His presence.
*Heb. xii. 29. f Isaias vi. G, 7. \ S. Luke v. 8.

THE THREE RELATIONS OF THE PRIESTHOOD. 35
The three years in which the Apostles followed

our Lord were their preparation for the priest-
hood. They had many imperfections, which, as
time wore- on, were consumed in the sanctity of
their Master's presence. They breathed an at-
mosphere of purity and of perfection. Slow of

heart to believe, tardy to understand, hasty in
speech, earthly in thought, seeking to be first,

and contending with each other which should be
the greatest nevertheless the majesty of their
:
Lord subdued them, and His love reigned over

them ;
and day by day their old minds died in
them, and the mind of Jesus Christ grew in
them, until it governed them altogether. The

work of their purification was always advancing ;
for the Divine Presence was the refining fire
purifying the sons of Levi, and refining them as

gold and as silver, that they might offer sacri-
fices to the Lord in justice.* But one of them
was a devil not from childhood, it may be, but
from the time when an impure soul came into
daily contact with divine purity. It grew daily
and gradually, and perhaps insensibly, in im-
purity, by its conscious variance with the sanctity
of Jesus. Judas was ordained in mortal sin ;
and, after his first Communion, Satan entered

into him. For three years he had breathed an
atmosphere of sanctity without being sanctified,
* Malachias iii. 3.
What should have Leen for his salvation became

an occasion of falling and the life of the world
;
was turned by him into death.

The relation in which a priest stands to his
Divine Master is, in everything except sensible
presence, tlie same as theirs. It is as personal,
real, and continuous. We have a Master in

heaven.* And our loyalty to Him rests on con-
sciousness, not on sight, as in this world our
allegiance paid to a sovereign whom perhaps
is
we have never seen. S. Peter says of this,

"Whom having not seen you love: in whom
also now, though you see Him not, you believe ;
and, believing, shall rejoice with joy unspeaka-

"
ble and glorified f that is, full of the earnest
;
and the foretaste of eternal bliss. It is no mere

imagination in our work, early and late, to be-
lieve that He is near us, in the ship or on the
shore ; nor, when we are in the hospital or in the
poor man's home, or by the bed of the dying, or

walking through the fields, or in the crowded
streets, or in the mountains seeking His scat-
tered sheep, that He is with us at every step and

in every moment. It is no illusion to believe
that the words He spoke are spoken still to us,
or that every word we speak is spoken in His

hearing. When He was on earth, and His dis-
ciples round Him, their eyes were not always fixed
*Ephes. vi. 9. f 1 & Pet. i. 8.
upon Him, still less were their words and

thoughts always directed to Him. They saw all
that was around them in the streets, or the fields,
or upon the sea, and their thoughts multiplied
and, as we say, wandered, and they spoke with
one another with the freedom of daily fellow*
ship but they were always conscious that He
;
was in the midst of them, and that He not only

heard their words, but read their thoughts, and
answered them before they spoke. In what, ex-
cept in sense, does our relation differ from theirs?
And are not Nazareth and Bethlehem and Je-
rusalem and Capharnaum and Bethania as real
to us as if we had seen them ? To those who
have faith and knowledge of the Word of God
all these things are as real as the daily world
around them ;
and this conscious relation is a
wakeful motive and a perpetual discipline in the
life of a faithful priest.
2. The second relation is still to our Divine
Master, but under a special condition. Jesus is
always present in the midst of His pastors unto
the consummation of the world that is, until
He shall have gathered out His elect and fulfilled
His eternal predestination, aud shall wind up
the time of grace and the probation of man. As
Head of the Church He is in every living member
of His mystical Body. But as Head of the
Church He is in the glory of the Father, an I
4
from the right hand of the Father He never

departs till Pie shall come again to judge the
living and the dead. Our relation to Him in
heaven is nevertheless a divine and real depend-
ence. But this is common to all alike. The
.priesthood has another relation, as we have seen,
in the custody of His sacramental Presence.
Mundammi quifertis vasa Domini. If they who
bore the vessels of the Lord were bound to purity,
what is the obligation of the priest, who bears
the Lord Himself? A trust is a sign of confi-
dence ;
to be trusted by God, who knows our
hearts, is a pledge of an especial confidence to ;
be intrusted with the presence of the Incarnate

Word is the highest pledge of the most absolute
confidence. What a vocation is the call to be a
priest. What an integrity and sincerity of heart
does demand. Happy for us if we could think
it
that our Master saw in us what He saw in

Nathaniel a heart in which there is no guile.
When He was on earth He did not trust Himself
to men, because He knew what was in men.*
Can it be that He knew what was in us when He

committed Himself to us in His sacramental
Presence ? A token of confidence, even in
earthly things, will win the whole heart of a
servant to his master. What ought to be the
fidelity, loyalty, joy, devotion of our hearts for
*S. John ii. 24, 25.

the custody of His Presence, His Person, and

His dignity before men ? The Blessed Sacra-
ment consecrates the tabernacle, the altar, the
sanctuary, the home of the priest. The bush in

Horeb burned but the priest and all about him
;
are enveloped in the radiance and in the in-

fluence of the Blessed Sacrament intrusted to
his charge. How can he lose the consciousness
of this relation even for a moment? He may
not be always in actual advertence to it. Even
the disciples, when they picked the ears of wheat,
or wondered at the stones of the Temple, or at
the withering of the fig-tree, had other thoughts ;
but they were still conscious of one chief domi-

nant thought which governed all, and continu-
ally recalled them to His presence. So it may
be so it ought to be with us. A priest ought to
be in no place where His Master would not go,
nor employed in anything which His Master
would not do. In the morning the priest spoke
words of almighty power, and for awhile he
the"
was in contact with the Incarnate Word. Such

a consciousness for it must not be called a
memory as of a thing that is past, but a sustained
sense as of a thing that cannot pass away ought
to control his whole life through the whole day.
The thought that at night he will return, before
he lies down to rest, to the Presence of His
Master to give account of the hours and actions
of the day ought to be a rule and a restraint
upon the senses, the heart, and the lips. The

love of a human friend, even in his absence, will
govern and guido us how much more the Pres-
;
ence of a Divine Friend ought to control and

elevate our "
life Gregory says, 0, wonder-
! S.
ful condescension of the Divine Goodness We !
are not worthy to be servants, and we are called

friends. What a dignity for men to be friends
of God."*
3. There is still a third relation which is
of divine ordinance, and, when once constituted,

will be found again in eternity that is to
say, the relationbetween a priest and the souls

committed to his charge. This relation may be
treated in two ways : either by the assignment
of a flock, by which a priest becomes also a pas-
tor, or by the voluntary choice of those who sub-
jectthemselves to the guidance of any confessor.

In either case a true relation of eternal conse-
quence at once arises. In speaking of the pas-
toral relation, the other will, in its proportion,
be included, and need not be further treated.
That any man should be charged with the salva-
tion of another is a relation of the divine order.
By the law of nature fathers have such a charge

of their children while under age and unable to
care for themselves. In a few years the father's
*In S. Joan. xv. 14, 15, torn. i. p. 1445.

authority is outgrown and comes to an end. It
is also at all times limited, for over the con-

science of children parents have no authority.
But in the supernatural order it is the will of
God that the fraternal hatred of Cain should be
replaced by the fraternal love of pastors.

" Am
" *
I my brother's keeper ? is the voice of the
world. "I am the Good Shepherd " f is the voice

of our Master laying down for His pastors the
law of their life. Under the Old Law, God com-
manded that a watchman should be set over the
people in time of war. If the watchman, seeing

the sword coming, gave warning by the trumpet,
then, if any man did not look to himself and so

was upon his own head,
shoiild perish his blood
and the watchman was free. But if the watch-
man should see the sword coming and should
give no warning, then the divine sentence was,
"I will require his blood at the hands of the
watchman." J No man could be made answera-
ble for another's life except by the Lord and
Giver of life. An office is laid upon the watch-
man, and a necessity to discharge it, or to answer
with his own his neglect. He is not an-
life for
swerable for the results of his warning, but only

for his own fidelity. Such also is the pastor's
charge. The Lord of the flock puts it into his
*Gen. iv. 9. f S. John x. 14.

} Ezcch. xxxiii. 26.
4*
trust, and he must answer for it with his life.
S. Gregory says that a pastor has as many souls

of his own as he has sheep in his flock. Who
could so charge him hut God only, who alone can
say, "All souls are mine"?* There is, then, a
mutual relation of authority and of submis-
sion, by divine institution. But what man has
authority over another by the law of nature, or
unless by direct commission by the supernatural
law of grace ? Where no authority is, there can
be no to submit. " man shall bear
duty Every
his own burden ;"f but the burdens of many are
laid, by divine command, upon the shepherd of
souls. He also is not answerable for the effects
of his care, but only for its faithful discharge.
When he has given his heart and strength and
time, his life, and, if so be, his death, to serve
and to save his flock, he may rest in hope. The
blood of those that perish will not be required of
him. But what zeal, abnegation of self, what
generosity and patience, what humility and
charity, are needful to bear with the wickedness
of the sinful and the waywardness of the good.
The shepherd must go in all things before the
flock or they cannot follow him. He must first
have acquired what he is to teach them, and he
will teach them less by what he says than by
what he is. It is the living word that converts,
* Ezech. xviii. 4. t Gal. vi. 5.
sustains and sanctifies the hearts of men. Summa

iicere et ima facere is a provocation of God and
man. The parable of the beam and the mote
should be inscribed on the wall in every semi-
nary and in the conscience of every priest. S.
Paul's words are terrible to the priest who is a
"
priest by ordination but not by sanctity Thou :
makest thy boast of God and knowest His will,

and approvest the more profitable things, being
instructed by the law: art confident that thou
thyself art a guide of the blind, a light to them

that are in darkness, an instructor of the foolish,
a teacher of infants, having the form of knowl-
edge and of truth in the law. Thou, therefore,

that teachest another teachest not thyself; thou
that preachest that man should not steal and
(thou) stealestthou that sayest man should not
;
commit adultery (thou) committest adultery." *

Physician, heal thyself. How, as S. Gregory
" with
says, can a priest heal others, an ulcer in
liis own face ? "f A priest will be ant forma
gregis aid fabula : cither the pattern or the by-
word. Ira est non gratia cum quis ponitur supra
ventum nullas liabens radices in solid"date virtu-
turn. J What measure of spiritual perfection,
what measure of sanctity, is proportioned to such
*Kom. ii. 17-22. f Reg. Past. P. i. c. ix.
t Petri Bles. Canon Episcopal, Opp. p. 450, 2.

an office, to such a charge, to such a responsi-
bility? "Therefore the sanctity of the priest

ought to be a sanctity not common to all, hut
singular in degree a sanctity which seeks only
:
the things of Christ a sanctity which has its

:
conversation in heaven a sanctity which offers

:
itself as an oblation arid sacrifice to God in the
odor of sweetness : a sanctity by which the

priest becomes a fountain of light, of benediction,
of merit, and of eternal life to souls a sanctity :
which is an example to the faithful in word, in
conversation, in charity, in faith, in chastity/'*

These three relations of the priest are motives
to aspiretowards the highest conformity to our
Divine Master and to the closest union with him.
And these motives are not only prompted by gen-
erosity, gratitude and love that is, by the law

of liberty but they contain in themselves and
they impose upon the priest duties of obligation
to which we will now go on.
*Parmim Speculum Sacerdotis, cap. vii. p. 250.

CHAPTER IV.
THE OBLIGATIONS TO SANCTITY IX THE PRIESTHOOD.
HITHERTO we have dwelt upon the priesthood as

invested with the greatest power ever bestowed
by God on man. This alone would suffice to show

that it demands of the priest not a proportionate
consecration of all his living powers, for that is
impossible, hut an entire oblation of himself. It

shows, also, that with the priesthood a propor-
tionate grace, adequate for the discharge of all
his duties, is given to the priest. This alone
would suffice to show that the state of the priest-
hood is the highest in its powers, obligations,
and grace : and that it is the state of perfection
instituted by our Divine Lord to be the light of
the world, and the salt of the earth.
We have seen, also, that the priesthood is one;
and that every priest shares it because he par-
takes in the priesthood of the Incarnate Son ;
that he is thereby conformed to Him, and that

45
46 THE OBLIGATIONS TO SANCTITY
this conformity or configuration is impressed by

an indelible character upon the soul.
What more stringent obligations to perfection
can be found than these divine participations de-
mand?
Wehave further seen that a priest is bound by
three relations, of which each one demands the
perfection of purity, charity, and humility. He

is related, first, by the manifold duties to his
Divine Master ; secondly, to His sacramental
Presence ;
and thirdly, to the members of His
mystical Body over whom he exercises a jurisdic-

tion of life or of death.
Whatsanctity can be conceived proportionate
to such relations of intimacy, trust, and respon-
sibility between the priest and his Divine

Master ?
1. It theologically certain that interior

is,
spiritual perfection is a pre-requisite condition to

receiving sacred Orders. S. Alphonsus declares
that this is the judgment of all Fathers and
Doctors with one voice.*
*S. Gregory of Nazianzum may be taken as example. lie

describes the spiritual perfection required before oidination to
the priesthood in these words "I, then, knowing these things,
:
and that no one is worthy of the great God, and of the sacri-
fice, and of the High Priest who has not first offered himself to
God a living and holy sacrifice, and shown forth the reasonable
and acceptable service, and offered to God the sacrifice of
praise, and a contrite heart, which is the only sacrifice de-
manded of us by the Giver of all things, how should I (with-
IN THE PRIESTHOOD.
There are two kinds of men who are

our Lord to be His priests. The first are the in-
nocent, who, like S. John, S. Philip, arid S.
Charles, grew up from their earliest conscious-

ness in sanctifying grace and interior perfection.
The second are the penitent, as S. Paul, who had
persecuted the name of Jesus S. Augustine, who ;
had wandered early from the divine law S. ;
Thomas of Canterbury, who had been immersed

in the world without falling from God, and yet
with many imperfections. The antecedents of
these two kinds are widely unlike, but their end
is one and the same. They come up to the altar
out these things) dare to offer to him the outward antitype of

these great mysteries, or how put on the name and habit of a
priest before (my) hands be consecrated by holy works before ;
my eyes are accustomed healthily to behold the creature, and

to worship the Creator alone ;
before my feet be
. . .
planted upon the rock, perfect as the hart's, and all my ways
be directed according to God, neither deviating in any degree
nor at all (from Him) before every member become a weapon
;
of justice, all dead works being cast off, swallowed up of life

and giving place to the Spirit?" Orat. ii. c. xcv. torn. i. pp.
56, 57.
S. Gregory then requires of the candidate for the priesthood
before ordination an oblation of himself, the service of his
reason and will, a spirit of praise and of contrition, holiness of
life, separation from creatures, adoration of the Creator, sta-
bility in grace, sanctification of allour members, mortification

of passions,and the reign of the Iloly Ghost in the soul.
And again "This, too, I know, that under the law it was
:
ordained that no priest blemished in the body, or while sepa-

rated from the sacrifices, could offer the perfect oblations, but
the perfect (reAe/ovf) only a symbol, as I judge, of the per-
fection of the soul." Orat. ii. c. xciv. torn. i. p. 56.
by paths far apart but they meet before it in

;
one heart and mind, conformed to the perfection

of the Great High Priest.
This interior spiritual perfection consists not
in a sinless state for who is without sin ? but
first, in such a freedom from the power of sin
that they would willingly die rather than commit
a mortal sin and next, in such a fear
;
and aver-
sion from all sin that they would willingly suffer
any pain or loss rather than offend God by a

wilful venial sin ;
and thirdly, by a glad and
deliberate choice of a in the spirit of poverty,
life
humility, labor, and the Cross that is, the lot of

their Divine Master ;
so that, even if they could
enjoy the world and yet be saved, they would
choose to be conformed to Him in His mental
sorrows, and in the manifold ways of His Cross.

Such a state, with a reign of the love of God and
of souls, even though the impetuosities of sudden
infirmity and the indeliberate movements and

faults of nature still remain, is the interior
spiritual perfection which the Fathers and
Doctors require of those who come to be or-
dained to the priesthood.
S. Alphonsus says that they all hold tl^at the
state of sanctifying grace is not sufficient for
ordination. But all who are in a state of sancti-
fying grace are united with God. Union with

God ; therefore, is not enough for the priesthood.
IN THE PRIESTHOOD. 49
Union with God that is, a freedom from mortal

sin is, enough for Communion. No
indeed,
such Communion is bad but such a Communion
;
is not therefore devout, and may be on the brink
of danger. If such, without sin, may be the

state of faithful, such cannot be the state of a
priest who consecrates and consumes the Body

and Blood of Jesus Christ, and distributes the
Bread of Life to others. The world has sunk so
low that some think that only a more than com-
mon goodness is required as a sufficient condition
for a priest ;
that is, that a priest, who has the
priesthood and character of the Son of God, and

is surrounded by all the supernatural relations
of whichwe have spoken, must, indeed, be more

than commonly good, but may be on the common
level of all other men, of whom not one of these
divine and pre-eminent obligations can be af-
firmed. Such perfunctory and professional good-
ness is hardly the mark of the disciple of a
Lord who was crucified.
The Episcopate has been defined as " the order
which has spiritual power to rule and to propa-
gate the Church of God by the perpetuity of
sacred ordination." * The chief office, therefore,
of the Bishop is to choose out, to try, to train,
and so make perfect, the youths who are to
be admitted to the priesthood. From twelve
*Ferrante, Elementa Juris Can. p. 39.
years old, as tho Council of Trent orders, they

should be trained in the seminary, already ad-
mitted to the clerical state by tonsure. From
twelve to twenty-four they are under the eye and
hand of the Bishop, for, though others work
under him, he is so the head and source of their
training that a Council of Toledo calls the semi-
nary Episcopalis prcesentia. So far as human dis-
cernment can reach, such youths grow up in grace
to interior spiritual perfection.The others who
come at the ninth or the eleventh hour must still
ascend by the seven steps which lead to the altar.
If the time of their training is shorter, not less
isrequired of them rather more is exacted of
them and until the same interior spiritual per-
:
fection is reached, they slowly ascend towards

the Holy Sacrifice. The fervor of conversion and
the reparation of penance accomplishes in them
in briefer time what the innocence of those who
have never sorrowed for sin perhaps more slowly
reaches. The fervor of S. Paul and of S. Au-

gustine spring from the scevitia in seipsum the
wrath against themselves which is the perfection
of penance. S. Gregory says that a soldier who
has given way at the outset of the battle will
often turn again and fight more heroically than
those who have never wavered. But the inno-
cent and the penitent must both attain interior
spiritual perfection before they kneel for the lay-

ing on of the hands which impress on them the

character of the Eternal Priesthood.
It is moreover to he always home in mind that
a priest is ordained ad exercendam perfectionem
that is, not only to he perfect, hut hy his own
life,and hy the action and influence of his life

in word and deed on others, to exhibit and to im-
press on them the perfection of our Divine Lord.
The priesthood was ordained to perpetuate three
things the witness for the truths of faith, and
:
administration of the Sacraments of grace, and

the mind of Jesus Christ. The mind of Jesus
Christ is not to be manifested in words only, but
in the living power of a mind conformed to His.
"Ye are the light of the world" signifies that,
as light manifests itself by its own radiance, so
the priest must shine by the light of a holy life
" Ye are
revealing a holy mind. the salt of the
"
earth signifies the personal possession of the
sanctity which resists corruption, and the com-
municating of the same resistance to others by
contact and influence. To exercise perfection,
then, act
is to
according to the rule and spirit of
perfection to act, to speak, to judge, to think as
:
the perfect man would. To exercise perfection

is to be and to do what is perfect in the
personal
and priestly life in piety, humility, charity, self-
denial. To exercise is to elicit, to exert, to
effect. It is a word of power and energy, of
self-command and inward force issuing in out-

ward results.
Schoolmen have disputed whether a priest who

is himself imperfect could exercise perfection.
It is, indeed, an axiom: Extra statum perfection-is
perfecti multi, intra statum perfectionis multi im-

perfecti. But S. Augustine says, Nemo potest
dare quod non liabet.
If it be said that Judas preached the kingdom
of God that truth has its own vital power that
; ;
even mortal sin in the priest does not hinder the

opus operatum that
the grace of the Sacra-
is,
ments ; that any priest may teach others to he

humble, charitable, pure and pious ; that if the
ground be good and the seed good, no matter
what be the hand that sows it all this may bo
true the love and compassion of our Lord for
souls will not suffer the faithful to be defrauded
by bad priests, or even by imperfect priests

who have entered the priesthood without the
interior spiritual perfection needed for ordina-
tion, or, having entered rightly, have afterwards

lost it. Ail this may be true but this is not
;
exercere perfectionem. Such a priest does not

exercise or put forth what he does not possess;
but the grace and truth which came by Jesus
Christ work their own effects through him, to
his own condemnation. They work like yratice
gratis dates, which are given for the sanctifica-

tion of others, but do not sanctify those by

whom they are dispensed. This is not the
doctrine of the Church: neither
the priest-
is
hood of our Divine Master a gratia gratis data.

It is a Sacrament which sanctifies those who
receive it, and bestows on them a perennial and

inexhaustible sacramental grace for its faithful
and fruitful exercise.

This precisely expressed in the Pontifical.
is
In the first preface for the ordination of priests

the Bishop warns the candidates that they must
ascend to so high a grade as the priesthood
with great fear,and must take heed to possess
"
heavenly wisdom, moral integrity, and a
mature observance of justice;" it further says
that our Lord, in choosing out the seventy-two

and sending them out to preach before Him,
taught us both by word and deed that the
ministers of His Church ought to be perfect in
the twofold love of God and man, and founded
in virtue. He charges them to preserve in their
morals the integrity of a chaste and holy life.
And finally, he commands them as follows:
" Realize what you are now doing; imitate (the
sanctity) with which you are charged, that in
celebrating the mystery of the Lord's death you
may mortify all vices and lusts in your members.
Let your doctrine be the spiritual medicine of
the people of God. Let the odor of your life
5*
be the delight of the Church of Christ, that by
preaching and by example you may edify the

house that the family of God."
is
In the second preface the Bishop further prays :
"Kenew in them the spirit of holiness, that they

may receive of Thee the of the second dig-
office
nity, and example of their conversa-

may., by the
tion, impose a rule of moral life. May they be
prudent fellow-workers with us may the pattern ;
of all justice shine forth in them." *

In like manner the Council of Trent orders
that all clerics shall visibly show in their lives,
by their dress, their gesture, their gait, their

words, and in all other things, nothing but
gravity, modesty, and piety, and that they avoid
even lighter faults which in them would be
great; so that "their actions shall inspire all
with vene ration. "fThese words express the
exercise of perfection in its fullest sense, which
is twofold first, that the priest shall show the
practice of perfect charity in his own life ;

and
next, that he diffuse the same by impressing
the same law of charity upon others.
Lastly, without more words, it must be self-

evident that the interior spiritual perfection
required as a condition to ordination, and there-
fore as an essential condition to the exercise of
*Pontif. "Rom. in Ordinationes Presbyteri.

f Sess. xxii. De lief. cap. i.
perfection upon others, imposes on the priest

after ordination the strictest obligation to perse-
vere by means necessary in that perfect life.
all
Happy is the priest who perseveres in the self-

oblation made on the day when he was ordained :
unhappy above all men is the priest who falls

from it. To such may be said the divine and
terrible words: "I have somewhat against thee
because thou hast left thy first charity;"* or,
"I would thou wert cold or hot but because
;
thou art lukewarm, and neither cold nor hot, I

will begin to vomit thee out of My mouth ;"| or
even, "Thou hast the name of being alive, and

thou art dead."J If the state of the priesthood
were the state perfection/is adquirendce, such a
man might more easily regain his fervor. But
it is a state perfectionis exercendce, conservandaij
etamplius augmentandce. Pie has already received
the greatest vocation next after the divine mater-
nity of Mary and the foster-fatherhood of Joseph

ever bestowed on man and with it the greatest
;
grace, because proportionate to that vocation.

S. Paul says to every one of us, "Be thou an
example of the faithful in word, in conversation,

in charity, in faith, in chastity. Neglect not the
grace that is in thee, which was given thee by
prophecy, with imposition of the hands of the
priesthood. Meditate upon these things; be
* Ibid.
Apoc. ii. 4. f iii. 15, 16. J Ibid. iii. i.
wholly in these things licec meditare in his
csto; that thy proficiency (that is, thy? growth in

sanctity) may be manifest to all. Take heed to
thyself and to doctrine be earnest in them, for
:
in doing this thou shalt both save thyself and

them that hear thee." * In this we see the exer-
titturn perfectionis in se, et in alias, the exercise
of personal and of pastoral perfection, first in
his own life and next in his actions upon his
flock. Ut perfectus sit Homo
Dei.^
The last three chapters and the present have
all been directed to one end, namely, to show by
how many and by how stringent obligations a

priest is bound to the life of perfection. The no-
tion of obligation has been so identified with
laws, canons, vows, and contracts that, if these

cannot be shown to exist, no obligation is sup-
posed to exist. It is true that all laws, canons,
vows, and contracts lay obligations upon those

who are subject to them. But all obligations are
not by laws, nor by canons, nor by vows, nor by
contracts. There are obligations distinct from
and anterior to all these bonds. Faith, hope, char-
ity, contrition, piety, all bind the soul by the most
persuasive and constraining obligations. The
law'of liberty binds by love, gratitude, and gen-
erosity. Compared with these it may be said all
bonds are as the letter that may kill to the spirit
*1S. Tim. iv. 12-10. f 2 S. Tim. Hi. 17.

which gives life. These bonds of Jesus Christ

are upon all His disciples, and emphatically upon
His priests. Upon them arc all the obligations
arising from their participation in His eternal

in the sacerdotal character, in their special
office,
configuration to their Divine Master, in the divine

powers of consecration and absolution in their :
personal relations to Jesus, to His sacramental

Presence, to His mystical Body. If these things
do not demand of men aspiring to be priests in-
terior spiritual perfection before their hands are
anointed for the Holy Sacrifice, and the yoke of
the Lord is laid upon their shoulder, what has
God ever ordained, or the heart of man ever con-

ceived, to bind men to perfection ?
CHAPTEK V.
THE INSTRUMENTAL MEANS OF PERFECTION.
S. PAUL says :We know that to them that love

"
God all things work together unto good to such

as, according to his purpose, are called to be
Saints. For whom He foreknew He also predes-
tinated to be made conformable to the image
of His son, that He might be the first-born
amongst many brethren. And whom He predes-

tinated, them He also called. And whom He
called, them He also justified. And whom He jus-
"* that is, He laid
tified, them He also glorified:
upon them the glory of the adoption as sons of

God. Such is the end of our predestination as
Christians and the means to that end are voca-
;
tion, justification and adoption. And these

means, with the graces of the Holy Ghost that
are attached to them, are proportionate and ade-
quate to the attainment of conformity to the Son
*Rom. viii. 28-30.

58
THE INSTRUMENTAL MEANS OF PERFECTION. 59
of God, both in this and in eternity. The

life
works of God never on His part. If they

fail
fail, they are frustrated on our part. Grace

enough is given to every regenerate soul to at-
tain sanctity. All are cabled to be Saints not, :
indeed, in the same measure or degree for "star ;
differeth from star in glory." The paths arid

vocations of men are beyond all number in their
measures and diversities but to each is given
;
grace adequate to the attainment of the end to

which he is called, and the circumstances of the
path by which he is to attain it.
This sovereign law of the Holy Ghost is ex-
pressed by S. Bernardino of Sienna in words well
known.*
Of all those who are predestinated to be con-
formed to the image of Jesus Christ, they come
first who share His
priesthood and character.
They are called to be like Him, that they may
be the representatives of His person, and the
images of His mind. To them, therefore, are
given all proportionate and adequate means of
the closest conformity to Him
* "Omnium singuiarium gratiarum alicui rationabili crea-

turseeommunicatarum generalis regula est quod quandocunque
divina gratia eligit aliquem ad aliquam gratiam singularem,
sen ad aliquem sublimem statum, omnia charismata donet, qu
personse sic electee et ejus ofticio necessaria sunt, atque illam
illi
copiose decorant." Serai, de S. Joseph, torn. iv. p. 231.

60 TII3 INSTRUMENTAL MEANS OF PERFECTION.
The means given to priests for this end are of
two kinds : those that are of a general, and those

that are of a special, nature. At present, we
which are general, and leave
will keep to those
the special means, merely naming them, for a
future chapter.
The general means are three :
first, the sacra-
mental grace of the priesthood secondly, the ;
exercise of the priesthood and thirdly, the exer-

;
cise of the pastoral office.
1. The first means to sacerdotal perfection is
the sacramental grace of the priesthood. Some-

times it is said to be attached to the character ;
sometimes to flow from it. Every Sacrament

confers sanctifying grace but as each is ordained
;
for a distinct end, a special grace is given by
each for the distinct end of each. S. Thomas

describes it as follows " As the virtues and
:
gifts
add, beyond the grace commonly so called, a
certain perfection ordained determinately to the
acts proper to the powers (of the soul) so the ;
sacramental grace adds, beyond the grace com-

monly so called, and beyond the virtues and
gifts,a divine help, auxilium divinum, for the
attainment of the end of the Sacrament." * But
this divine help not given once for all, but
is
initially, as the opening of a spring from which

a stream flows and multiplies itself into mani-
* Summa Thcol. P. iii. q. Ixii. a. 2.
fold auxilia or helps in time of need, trial,

danger, or temptation.
It is, therefore, of faith not only that in ordina-
tion sanctifying grace unless a bar be put by
the unworthiness of the man proportionate to
the sacerdotal state is given ;
but also that a
distinct and special divine help, adequate, con-
tinuous, and manifold, enabling the priest to
fulfil allthe obligations of his priesthood. A
priest has three characters, and therefore a three-
fold sacramental grace as a son, a soldier, and a
:
priest. These divine helps never foil on God's

part. If there be failure, it is the priest that
fails. It is his own sin, or his own slackness, or
his own sloth, or his own insensibility to the
divine helps that are urging and empowering
him for the duty or the aspiration from which he
shrinks. S. Paul answers his own question,
" "
For these things who is sufficient ? by saying,
" I can do all Him strengthening
things through
me."
It is of divine faith that God does not command
impossibilities. And also that, to him that uses
the grace he has, more grace is given. The
priesthood is indeed a high estate and an ardu-
ous work. Men may shrink from it lauda-
bly, from humility, self-mistrust, and holy fear.
But when the indelible character has been

once impressed upon them, to waver and to doubt
6
G2 TJIE INSTRUMENTAL MEANS OF PERFECTION.
is like Peter upon the sea when the winds and

waves were boisterous. Our Lord in him rebukes
our cowardice " thou of
: little faith, where-
fore didst thou doubt?" Arid these words
ought to be for ever in our ears. If we begin to
sink it is because we have begun to doubt. And
then we begin to look here and there, backAvards
and forwards, and to think that safety and rest
and sanctity is to be found in this state and the
other, and anywhere but in our own. This is
want of humble faith. If we would only use
the grace we have we should never fail and in ;
using it the grace would be increased, or doubled,

or multiplied tenfold in reward of humility and
fidelity, and simple trust in our Divine Master.

No man has so many talents to trade with till
hisMaster comes again as a priest. And no

man can therefore lay up for himself so great a
reward. Of our Blessed Mother alone it can be
said that she corresponded with every light and
inspiration and grace of the Holy Ghost ; and
that promptly and
adequately, so that the
increase of her grace cannot be measured, and
is called immensity. But every priest,
an
though far below Her because of our original
sin and faults and falls, and of our tardy and
inadequate correspondence with our great and

innumerable graces every priest may gain and
store up in himself a great depth of sanctifica-.
THE INSTRUMENTAL MEANS OF PEK
tion, always increasing through life, an

latin g more and more unto the end.
If it should so happen that any man by sin
or sloth barred the grace of his ordination at

the outset of his life, by true conversion to God
the grace which sin had bound may yet revive.

If in the course of his life he should lose his
fervor, or even his spiritual life, the Sacrament

of penance will restore him to grace, and by
contrition the sacramental grace may yet revive.
Who, then, needs to despair ? Hope honors our
Divine Lord. Let us hope greatly, strongly,
and with perseverance to the end.
2. But, seccnlly, the priesthood itself is a
source of sanctification to the priest. It is a

restraint and a guard and a shelter against the
world. It is a motive and a measure of aspira-
tion. It is a constant
impulse after a higher
degree of union with God. A priest is set apart
for God's greatest glory; and on all his sacerdo-
tal life, on the vessels of the Temple, is

as
written Sanctificatus Domino. * To this also his
personal actions ought to correspond. The

words of the Psalmist ought to be expressly true
in the mouth of a priest. "One thing I have
asked of the Lord, that will I seek after, that I
may dwell in the house of the Lord all the days
of my life ;
that I may see the delight of the
* Zacli. xiv. 31.
64 THE INSTRUMENTAL MEANS OF PERFECTION.
Lord, and may visit His temple ;

for He hath
hidden me in His tabernacle." * The " one
thing" of a priest's life is to dwell near our

Lord on the altar, to hear the key of the taber-
nacle, and to be as a disciple ad latus Domini by
" Alter "
the side of his Lord. The title Christus
isboth a joy and a rebuke. If we be identified
with our Lord He will dwell in us and reign in
"
us. "The
charity of Christ urgeth us that is,
His love to us urges us to love Him, to serve Him
with all our inward life ;
for He died for us to
this end "that we should no longer live unto
ourselves." "With Christ I am nailed to the
Cross ;
and I live, now not I, but Christ liveth in
me/'f
If the presence of Jesus penetrates throughout
the soul ;
if it pervades the intellect, the will,
the affections, He lives in us, and we, by Him,
should live a supernatural life. All our freedom
would still be perfect, but His mind and His in-
spiration would reign over us. We should think

His thoughts, speak His words, do His acts.
What a multitude of sweetness it would bring
into our whole life if we, as priests, could say,
"I live, not I, but Christ liveth in me." The
world would have nothing in us we should ;
neither seek it nor fear it. The consciousness of

cur predestination and vocation, and justification
*Ps. xxvi. 4-6. t Gal. ii. 19, 20.

THE INSTRUMENTAL MEANS OP PERFECTION. 65
and adoption, and of our second and higher voca-

tion to be in a special manner and measure con-
formed to the image of the Son by partaking of
His priesthood, would ba a perpetual motive to

all perfection.
3. Lastly, the pastoral office also is in itself a

discipline of perfection. For, first of all, it is a
life of abnegation of self. A pastor has as many
obediences to fulfil as he has souls to serve.
The good and the evil, the sick and the whole,
the young and the old, the wise and the foolish,
the worldly and the unworldly who are not
always wise the penitent and the impenitent,

the converting and the unconverted, the lapsed
and the relapsed, the obdurate and the defiant,
all must be watched over. None may be ne-
always, at all times,
glected still less cast off
and in all ways possible. Philip used to say
S.
that a priest should have no time of his own,

and that many of his most consoling conver-
sions came to him out of hours, at unseasonable
moments. If he had sent them away because
they came out of time, or at supper-time, and the
like, they might have been lost. Then again the
trials of temper, patience, and self-control in
bearing with strange and inconsiderate

the
minds that come to him and the demands made
;
upon his strength and endurance day and night

in the calls of the sick and
dying, coming often
6*
one after another when for a moment he has

gone the weary and continual impor-
to rest ;
tunities of people and of letters till the sound of

the bell or the knock at the door is a constant
foreboding too surely fulfilled all these
things
:
make a pastor's life as wearisome and, strange to
say, as isolated as if he were in the desert. No

sackcloth so mortifies the body as this life of
perpetual self-abnegation mortifies the will. But

when the will is mortified the servant is like his
Master, and his Master is the exemplar of all
" Si
perfection. ergo dilectionis est testimonium
cura pastionis, quisquis virtutibus pollens gregem
Dei renuit pascere, pastorem summum corivinci-
tur non amare." *
To this must be added that the pastor's office
is the highest discipline of charity and charity ;
is the perfection of God and man. It was charity

that moved him to become a pastor, and charity
binds him to give his life for his flock. Between
the beginning and the ending of his life charity
is the urgent motive which constrains, sustains,
and spends all his living powers. He knows

himself to be vicarius charitatis Christi. Every
action of a faithful pastor is prompted habitually,
virtually, or actually by charity. And in every

action, from the greatest to the least, as charity
is elicited into act, it is augmented by an increase
*S. Greg, in Keg. Past. P. i. c. v.
poured out into the heart by the Holy Ghost, the

" God is
charity of God. charity, and he that
abideth in charity abideth in God and God in
him." * But where God abides there is sanctity,
forthough charity and sanctity are distinct, they
are inseparable, coming and going, growing or
lessening in intensity together, like light and

heat, which are never parted.
We might draw out this in other details as in
humility, purity, piety, generosity, and the like,

which are in continual exercise and in continual
increase in the lifeof priests and pastors. But
mortification and charity are the two conditions
of perfection and no more words are needed to
;
show that they are called forth into the fullest

exercise by the demands of a priestly and
pastoral l;fe.
As to the other means of perfection, it will be

enough now to enumerate them, because they
willcome back hereafter on our attention.
First is the law and obligation of chastity,
with all its safeguards and sanctities.
Secondly, the life and spirit of poverty which
binds a priest in his ecclesiastical revenues, and
counsels a pastor with a peremptory voice, in the
administration of any patrimony he may possess.
Thirdly is obedience to the Church, to his
Bishop, to law, to discipline, to the living voice
* 1 S. John iv. 16.
of authority, which, may be as minute and far
spreading as any can desire if they have the

will to obey.
These three obligations are instrumental
means of perfection. To them must be added:
Fourthly, the habit of prayer and meditation,
which is the habit of contemplation.
Fifthly, the daily Mass, with its preparation

and thanksgiving, and the manifold relations
of the priest to the Blessed Sacrament, distrib-
uting the Bread of Life to his* flock in benedic-

tions, processions, expositions, and in personal
visits to the presence 'of our Divine Lord.
Sixthly, in the confessional.The priest who
is faithful and patient as a father, a physician,
and a judge of souls, gains more in the living
histories of sin and sorrow, contrition and con-
version, sanctity and perfection in the confes-

sional, than from all the books upon his shelves.
Seventhly, in the preaching of the Word of
God, to which daily meditation and study of
Holy Scripture are vitally necessary. S. Augus-
tine says "that a man will preach so much the
more or somuch the less wisely as he shall
have made more or less progress in Holy
*
Scripture."
Eighthly, in his seven visits to the heavenly
court in the daily Divine Office.
*DeDoct. Christ, lib. iv. 5.

Ninthly, in the rule of life given to him and

wrought into him in the seminary, which, in
outline at least, has become a second nature,
directing, constraining, counselling, and order-
ing his life in its union with God.
Lastly, in the law of liberty, the highest and

most constraining of all obligations, to which
we will return hereafter.

With such abundant means of confirming
himself in the interior spiritual perfection in
which he was ordained, and of attaining con-
tinually a nearer conformity to the mind ani
life of his Master, no priest can fail of any
degree of humility, charity, and sanctity, except

through his own fault. God has done for us
more than we could ask or think. And "the
giftsand the calling of God are without repen-
tance "* that is, there is no change of mind or
purpose towards His priests, whom He has

chosen to be His representatives, and to be,
like Himself, "the light of the world" and
"the salt of the earth."
* Horn. xi. 29.
CHAPTEE VI.
THE END OF THE PRIEST.
THE end of man is the glory of God. The end

of a Christian is the greater glory of God. The
end of a priest the greatest glory of God.
is
1. The greatest work of God in the six days
of Creation was man. S. Paul says that "the
woman is the glory of the man " but that " man ;
is the image and glory of God."

* The works of
God arose in an ascending scale from the creation
of the light to the inorganic and inanimate
creatures,and from these to the organic and ani-
mate, and from these again to the rational.
There was nothing higher than man under God
except the holy Angels, pure, spiritual intelli-
gences, simple and immortal, sinless and
resplendent, sanctified and illuminated by the
Holy Ghost. Man was made a little lower than
the angels, because his spiritual nature was
* 1 Cor. xi. 7.
70
THE END OF THE PRIEST. f
clothed in a body taken from the slime and dust

of the earth, and subject, therefore, to the sinless
imperfections of an earthly nature. Neverthe-

less, His memory, in-
he was the image of God.
telligence, and will are an image of the three
co-equal and indivisible Persons of the ever-
blessed Trinity. He was, therefore, the glory of
God, in a sense beyond all other creatures, for no
other could render to God the lofexyv /0re/v, the
obsequium rationabile, the obedience of reason
and of faith, and serve Him as a son and as a
friend.
And man, when created,was crowned with
glory and honor. His nature was itself his
glory, for it reflected the perfections of God. The
light of his reason was his crown, radiant with
the knowledge of God and of himself. A/id
God set him over all the works of His hands.
He gave him sovereignty and lordship a
dominion of use and of enjoyment held by
divine grant, and limited by the law of the
divine perfections. This warrants no excess
beyond the intentions and conditions of the
dominion which God delegated to man.
Man was, then, the first-fruits of the old
creation.
2. But what the first Adam was among
creatures the second Adam among men. The
is
first man was only man in stature and perfection,

Y2 THE END OF THE PRIEST.
united indeed with God by the indwelling of the

Holy Ghost hut in
;
no way above or beyond the
dimensions of manhood. The second Man is
God Incarnate, and our manhood in Him is
deified. It was humanity in all things such as
ours, yet without sin, taken of the substance of

a sinless Mother, pure and blessed as the virgin
earth before sin entered. The Incarnation was
the new creation of God. S. Paul so writes:
"
God, who commanded the light to shine out of
darkness, hath shined in our hearts to give the
light of the knowledge of the glory of God, in
the face of Jesus Christ/'* He was, in a two-
fold fulness, the image of God. He was the
eternal Image of the Father as God and ;
the
reflected Image of God as man. The original
and the likeness in Him were united and the ;
glory of His countenance i the Light of the

World. "God, who at sundry times and in
divers manners spoke in times past to the
Fathers, by the Prophets, last of all, in these
days hath spoken to us by His Son, whom He
hath appointed Heir of all things, by whom also
He made the world." f All the lights of nature

and of reason, and of continual revelation by
prophets and seers ascended into the full and
final revelation of God by Jesus Christ, "the
brightness of His glory, and the figure of His

*Cor. iv. 6. fHeb. i. 1, 2.
THE E^D OF THE PRIEST. T3
substance."* All holiness, justice, wisdom,

mercy, humility, charity, sympathy, and tender-
ness were revealed in the person of Jesus Christ.
Jesus Christ, therefore, is the first-fruits of
the new creation.
"
3. S. James writes : Of His own will hath
He begotten us by the word of truth, that we

"
might be some beginning of His creatures f ;
that is to say, those who are born again of water

and the Holy Ghost are the first-fruits among
the nations. The word dria^yj is as the begin-
ning of the harvest, when the first sheaf, reaped

and bound, was lifted up before the Lord as the
first-fruits of the field. J So among the nations
is the Body of Christ the fellowship of the
regenerate, who, by a new birth, have risen from

spiritual death to spiritual and are thereby life,
partakers of immortality. They are members of

a Divine Head, who is "the first-fruits of them
"
that slept and in Him also they are risen,
; ||
and have become partakers of the powers of the

world to come. Tf S. Paul says that we have " the
first-fruits of the spirit/' S. Peter describes
the Christian people as "a chosen generation, a
kingly priesthood, a holy nation, a purchased

" to
people," whose office in the world is declare
*Ibid. i. 3. t S. James i. 18.

JLevit. xxiii. 10, 11. ||
1 Cor. xv. 20.
1 Heb VL 5. Eom. viii. 23.
7
74 THE EXD OF THE PRIEST.
His virtues who hath called us out of darkness

into His marvellous light." * And again we
made " the first-fruits to
are God and to the
"
Lamb f that is, for the greater glory of God.
then, the regenerate are the first-fruits of
If,
the world, the priests of Jesus Christ are the

first-fruits of the regenerate. If the first-fruits
are for the greater glory of God, the first-fruits
of the first-fruits must be for His greatest glory.
To be chosen out from the chosen people, the
elect of the elect ;
to be partakers of the priest-
hood of the Incarnate Son, of His character and
of His powers to be the visible witnesses of His
;
mind and of His perfection to be aliorum per-

;
fectores ; to be set to make others perfect; to be

consecrated to offer Him continually as the
Victim for the sins of the world ;
and to offer
ourselves in union with Him to God and, more- ;
over, to offer ourselves to Him for the work He

has laid upon us beyond this, what is there
;
revealed for the glory of God except the eternal

service and perfection of the heavenly court,? A
priest is set to continue the work of his Master.
But the work of his Master was to save and to
sanctify mankind. He is chosen and called and
consecrated to make visible and sensible the life,
the mind, the Word, and the will of Jesus
Bernard says " Feed
Christ. S. :
(the flock) by
* 1 S. Pet. ii. 9. Apoc. xiv. 4.
f
THE END OF THE PRIEST. 75
thy mind, by thy lips, hy thy works, by thy spirit

of prayer, by the exhortation of thy words, by
the example of all thine actions." When our
" As My Father hath sent Me, so send
Lord said,
I you," He meant
that His priest should per-
petuate in the world not only His truth and His

Holy Sacraments, but His own mind, and like-
ness, and life. And for this He has given us all
the necessary means. He chose and taught and
trained and assimilated His Apostles to Himself
by direct and immediate action. He chooses, calls,

and conforms His priests to Himself now no less
than in the beginning, though His action be
mediate by the divine tradition, and by the action
of His mystical Body edifying itself in charity.
Dionysius the Areopagite, whosoever he be, says :
"He who speaks of a priest speaks of a man

most august, and altogether divine, and most
skilled in the whole sacred science," * that is, of
God. S. Ignatius calls the priest "the culmi-
nating point of all goodness among men."f
This, then, is an axiom in the law and spirit
of the sacerdotal that a priest is predestined
life :
for the greatest glory of God.

From this, again, it follows that the words of
S. Paul ought to be in the heart of every priest:
"I count all things loss for the excellent knowl-
* De Cfplest. Hivr. cap. i.
f Ep. ad Smyrn. recensio longior, c. ix.

76 THE EXD OF THE PRIEST.
edge of Jesus Christ my Lord, for whom I have

suffered the loss of all things, and count them
hut as dung that I may gain Christ " " that I ;
may know Him and the power of His resurrec-

tion, and the fellowship of His sufferings, heing
made conformable to His death : if by any means
I may attain to the resurrection which is from
the dead. Not as though I had already
attained, .or were already perfect but I follow ;
after, if I may by any means apprehend wherein

I am also apprehended by Christ Jesus. Breth-
ren, I do not count myself to have apprehended.
But one thing I do :
forgetting the things that
are behind, and stretching forth myself to
those that are before, I press toward the mark to
the prize of the supernal vocation in Christ
Jesus." * These words of the Holy Ghost
express the aim, aspiration, and effort of a
faithful priest, always pressing upwards, and
always ascending higher and higher in the life
of God the heavenly life of knowledge and
power, of the Cross,and of conformity to the

Son of God. No words can be added to these
without lessening their
constraining force.
There is no degree of sanctity or perfection to
which a priest ought not to aspire. To aim at
any mark or measure below the highest is to
fall short of our vocation. "Not to advance in
* iii. 8-14.
Philip,
THE EXD OF THE PRIEST. 77
virtue, nor out of our old selves to be made new,

but to linger in the same state, we account to be
a vice."* S. Gregory of Nyssa says: "Let no
one complain at seeing the liability of nature to
change, but let him be always changing himself
for the better,and being transformed from glory
to glory, becoming better by daily growth, never
thinking that he has attained the bounds of

perfection. For this is truly perfection : never
to stand still in the growth towards what is
more perfect, nor to fix any limit to perfec-

Bernard " Jacob saw
tion/'f S. also says :
angels on the ladder ascending and descending.

Did he see any standing still or sitting? It is
not possible to stand hanging on a frail ladder,
nor in the uncertainty of this mortal life can
anything abide. We
have not here an abiding
city, but we are seeking one to come. Ascend
or descend you must. No man is certain that he
is good who does not desire to be better and ;
where you begin to be unwilling to become

better, there you begin to cease to be good."
And if this warning bo true of all Christians,
how peremptory is the warning to all priests.
He says again, Solus Deus melior se ipso esse non
j quia non valet. J
If such be our predestination, what is our state ?
'*
S. Greg. Naz. Orat. iv. 124, torn. i. p. 147.
t S. Greg. Nyss. Orat. de Perfect. -Christ, torn. i. p. 298.
i S. Bernard, Epist.'xci. 2, 3, torn. i. p. 265.
f8 THE END OF THE PRIEST.
1. Of a sinful priest no words are needed.

Since the fall of the angels
o there was nothing;
o
ever so hideous as the fall of Judas, and since
the fall of Judas nothing so full of dread as the
fall of a priest. Mane eras stella rutilans : vespere
conversus es in carbonem. In the morning, like
a star in the hrightness of purity: at evening,
black and dead as a coal. And this may be not
only by sins of the flesh which to the angels
were impossible but of the spirit, such as the
sins against charity, piety, and humility. The
sin of Judas was, so far as
written, a spiritualis
sin, ending in the sale and the betrayal of His

Divine Lord. We
are not safe from mortal sin
by being only chaste and pure. S. Jerome says :
Perfidus Judwus,perfidus Christianus, ille de later e,

iste de calice sanguinem Christ i fundit.
2. Of a worldly priest little need be said. If

the love of the Father cannot be in him who
loves the world, then chastity and purity will
not save us for if the
"
; concupiscence of the
eyes" or "the pride of life" be in us, we are
dead already : nondum apparuit judicium et jam
factum est judicium." * The character of the last
"
(lays is that men shall be lovers of their own
selves," and "lovers of pleasure more than lovers
of God." f Such priests may be blameless to the
* in Joan. Tim.
S. Aug. Tract, xii. f 2 S. iii. 2-4.
THE END OF THE PRIEST. 79
eye, but they love " the things that are their
may
own, and not the things that are Jesus Christ's." *
3. a lax priest what can be said? The
Of
chief signs of laxity are to live without a rule of
life ; Holy Mass by custom, with little
to say the
preparation, and little thanksgiving to be weary ;
of the confessional ;
to escape it when possible ;
to be unpunctual and irregular in attendance.

Such a priest soon finds himself more at ease in
the world than among priests. The habits, tone,
talk, and pleasant ways of the world are more to
his taste. He lives in a mission-house or a pres-
bytery, but it is not his home. His home is
where his heart is, and his heart is in the world.

He ready for any recreation among people of
is
the world or among women, but not always ready

for a sick-bed, or a sorrowful tale, or for the
Divine Office. In laughter he
is unchastened,
and in sorrow he In prudence and

is cast down.
circumspection he is unwary and often blind to
what all about him see, but he alone cannot or
will not perceive. He is fond of money, and glad
when oblations and gifts come in.f He can give
any length of time to the world, and can always
find leisure for what he likes. He is a ready
talker, and has a turn for satire. He sees the
ludicrous in men and things, and is an amusing
* ii. 21.
Philip,
t "Quisest in vobis, qui claudat ostia, et incendat altare
meum gratuito?" Malacliias i. 10.
80 THE END OF THE PBIEST.
companion much sought after. This state is not

far from lukewarmness, which S. Bernard defines
as "brief and rare compunction, sensuous
thoughts, obedience without devotion, talk with-
out circumspection." Of these sins he says again,
" Let no man
say in his heart these things are
light. It is no great matter if I should go on in
these venial and lesser sins.
is impenit- This
ence: this is
blasphemy against the Holy Ghost,
and without remission."* Once more he says:
" Do not
despise these things because they are
little, but fear them because they are many."
And the Council of Trent says " Let
priests :
avoid light faults, which in them are great." A

blot upon a layman's coat is hardly seen, but a
spot upon a priest's alb is an eyesore to all men.

It would be well for us to renew every day and
wheresoever we are the consciousness that we are
predestined and consecrated to the greatest glory
of God. The life and the measures allowable to
the faithful are not allowable to priests. To all
men S. Paul says " Whether ye eat or drink, or
:
whatever ye do, do all to the glory of God." It

such be the law of duty for the layman, what is
the obligation of the priest?

* "Nemo dicat in corde suo, Levia sunt ista, non' euro cor-
rigere non est magnum si in his maneam venialibus minimisque
peccatis. Hoc est enim dilectissimi, impcenitentia, haec bias-
phemia in-Spiritum Sanctum, blasphemia irremissibilis."
Serm. 1. De Sanctis, torn. iii. p. 2066.
T. Nr
ARY'S COLL
CHAPTER VIL
THE PRIEST'S DANGERS.
ALL that has hitherto been said has raised the
priest to so high a state that the next thought

must be of his dangers. If he should fall, how
great that fall would be. To stand upon the
pinnacle of the Temple needs a supernatural
poise and fidelity not to fall. It is well it is
even necessary that we should both number and

measure the dangers which beset us.
We can all, perhaps, remember with what a
sense of holy fear we prepared for our ordina-
tion;
with what joy and hope we received the
indelible character of priesthood with what
;
disappointment at ourselves we woke up the

next morning, or soon after, to find ourselves
the same men we were before. This meeting of
devout and hopeful aspiration with the cold hard
reality of our conscious state came like a sharp
withering wind over the first blossoms of a fruit-
81
82 THE PRIEST'S DANGERS.
tree. But the effect of this was wholesome. It

roused and warned us even with fear. We then
hetter understood such words as these: "Son of
man, I have made thee a watchman to the house

of Israel and thou shalt hear the word out
;
of
My mouth, and shall tell it them from Me. If,
when I say to the wicked, 'Thou shalt surely
die/ thou declare it not to him, nor speak to him

that he may he converted from his wicked way
and live, the same wicked man shall die in his
iniquity, hut I will require his hlood at thy hand.

But if thou give warning to the wicked, and he
be not converted from his wickedness and from

his evil way, he indeed shall die in his iniquity,
but thou hast delivered thy soul." * With this
commission weighing upon him, the priest fresh
from his ordination enters upon his pastoral
work. Then begin his dangers. S. John Chry-
sostom, after speaking of the trials of Bishops
and priests, how they are exposed to all tongues
and tempers, accusing them of contradictory
things, and taking offence whether we will or
" The
no, says :
priesthood requires a great soul ;
for the priest has many harassing troubles of

his own, and has need of innumerable eyes on
all sides." f This sounds as a warning. Let us
look further into it.
*Ezech. iii. 17-19. f Horn. iii. in Ada App. torn. ix. p. 29,
THE PRIEST'S DANGERS. 83
1. To a priest who enters for the first time
upon the sacerdotal life the first danger is the

loss of the supports on which he has so long been
resting in the seminary. As in the launching

of a ship, when the stays are knocked away it
goes down into the water, thenceforward to de-

pend upon its own stability; so a priest, going
out from the seminary into the field of his work,
has thenceforth to depend under God upon his
own steadfastness of will. The order, method,
and division of time and of work the sound of ;
the bell from early morning through the day till

the last toll at night the example and mutual
;
influence and friendship of companions in the

same sacred life and still more, the mature
;
counsel and wise charity of superiors all these
things sustain the watchfulness and perseverance

of ecclesiastical students until the day when, in-
vested with the priesthood, they go out from the
old familiar walls and the door is closed behind
them. They are in the wide world ;
secular as
the Apostles were that is, in the world, for the
world's sake, not of it, but at war with it of all ;
men the least secular, unless they become worldly,

and the salt lose its savor. Then they deserve
the title in all its extent, and are seculars indeed.
The danger, then, of a priest sent out into
first
.the world is the loss of all surroundings which,
until then, gave him support. For the first time

he feels his own weight pressing upon him as a

"burden. He has a painful sense of loneliness
and of unlimited Everything depends
liberty.
upon his own and choice. His hours, his

will
employments, his duties, even to the hours of his

Mass and to his days for confession his visits, ;
his friends, his relaxations all are dependent on

his own will. It is a liberty which, generously
used, turns all thingsand every day to gold, but
if squandered and indulged must end in spiritual
poverty, confusion, and peril. For a life of un-

limited liberty is encompassed with manifold
temptations. The very atmosphere is charged
with danger. Few minds are so self-sufficing
that they do not crave after human voices and
human sympathies. A
priest coming out of a
seminary needs fellowship, and he often seeks it
in society. He yet know the
does not as
character of those about him, or the reputation
of the homes to which he is invited. Before he
is aware he often entangled in relations he
is
would not have chosen, and in invitations which,

if he had the courage, he would refuse. People
are very hospitable, and pity a priest's loneli-
ness, and like to have him at their tables. Some-

times the best of people are least circumspect
and most kindly importunate in their invitations,
How shall a young and inexperienced mind hold
out against these facilities and allurements to
relaxation, unpunctuality, self-indulgence and

dissipation ? The whole of a priest's life may
be determined by his first outset. He has been
in it too short a time either to gain or to buy
experience.
2. Another danger in a priest's life arises
from the length of time that he has been in it.
He came into it in all the first brightness of the
character impressed upon him on the day of his
ordination. The exercise of his priesthood, if
faithful and fervent, would add a growing bright-
ness to his sacerdotal character and life. But
soon " the fine gold becomes dim." * He is
acclimatised to his surroundings. It may be he
is placed among older priests who, though good,
have become lax and easy-going. His first

charity subsides, and the old mind comes up
again. He is the same man as he was before ;
or perhaps the old habit of mind comes back

with the force of a reaction. He began by
resolving to live up to many counsels of a
higher spirit, but he subsides to the level of
commandments. His good resolutions are not
retracted, but often unfulfilled, and survive as
intentions or conditional promises made by him-
self to himself, with a large latitude and a wide
clause as to the possibility of observance. He

does not lower his aim, or his standard by any
*Lam. iv. 1.
r express change of theory, but he moves along a

lower level and with less self-reproach as time
goes on.
Such a priest may still keep to the letter of
his rule oflife, and to the times of his horarium,
but the interior spirit has declined. He does
fewer things with an actual intention, many
with a virtual intention, but most with only
a habitual intention. He never omits his Mass,
nor absent from the confessional, nor neglects
is
a sick call; but the spirit or mind in which all

these things are done is lowered. He is
punctual and exact from custom, and from a

habit which gradually becomes unconscious. In
saying the Divine Office much is said without

intellectual attention. Psalm
psalm goes after
by without advertence, and, when said, no verse

in it is remembered. The same befalls the
mysteries of the Rosary and even in the Holy
;
Mass distractions spring off from the mementos

of the living and of the departed. Thoughts
run on like a double consciousness. The mater-
ial action of the Mass may be faultless, but the
intrusive thoughts overpower the perception of
the words. So, again, in the confessional he
hears with a wandering mind and absolves with
distraction. Still more by the bedside of the
sick or dying he is mechanically correct in
giving the last Sacraments, but without a living

word of consolation or strength, or contrition,

or confidence. And
yet such a prkst may be
good in heart, exemplary in life but he is as a ;
well that is dry, or, as S. Jude says, nubes sine
aqua a cloud without water. There is no

refreshment in him for the weary or for the
thirsty, or for those who seek in him the waters

of and consolation and find none.
life
Another danger of a priest is that he has

3.
too much to do. Let no one think that a busy

life may not be a holy life. The busiest life may
be full of piety. Holiness consists not in doing
uncommon things, but in doing all common
things with an uncommon life was
fervor. No
ever more full of work and of its interruptions
than the life of our Lord and His Apostles. They
were surrounded by the multitude, and " there
were many coming and going, and they had not
so much as time to eat." *
Nevertheless, a busy
life needs a punctual and sustained habit of
prayer. It is neither piety nor charity for a
priest to shorten his preparation before Mass or

his thanksgiving after because people are wait-
it
ing for him. He must first wait upon God, and

then he may serve his neighbor. The hour and
a half of a priest's Mass is both his own and not
his own. It is the first-fruits of his day. They
belong to God: he has the usufruct, not the
* S. Mark vi. 31.
dominium, of them. He cannot alienate them.

If any priest do so he will be forced to say at last,
Vineam meam non custodivi. The palmer-worm
and the canker-worm will do their work
stealthily, but surely.
The having too much do often leads to doing
to
nothing well. All things are done in haste and

on the surface. There which is
is no time lost
given to mental prayer and union with God.

Every word that proceeds out of such a mind
does- more than a hundred words uttered from the
lips of a man up by overwork. The con-

dried
stant overtax of intellectual and bodily activity
tends to form a natural, external, and unspiritual
character. It betrays itself in the confessional
and in preaching. How often we hear it said,

"
My confessor is a holy man, but he never speaks
a word beyond my penance and absolution." And
how surely we know from what a superficial
source the ready stream of bright, cold, intel-
lectual preaching flows.
4. There is yet in a priest's life another danger
the reverse of the last namely, the having too
;
little to do. If, as we have seen, the exercise of

the priesthood and of the pastoral office is of
itself a means of sanctification, then in the
measure in which it is suspended or unexercised

the priest must suffer loss. But the loss is not
only privative. Not to have a sufficient demand

on his powers to call them out into activity is the

reason of the inertness and incapacity of many a
priest who is capable of great effort and of high
attainment. There are two things which bring
out into activity the powers that lie hid in men.
The one is a great force of will which makes a
man independent of external stimulus. The
other is the tax which is laid upon him by duty
and responsibility. Few have such force of will,
and many have little to tax or elicit their powers.
Sometimes men who, as students or clerics,
promised great works for the Church have been
placed by necessity in a sphere so narrow that
their powers have had little to call them out.
Such a sphere was too limited for their zeal.
But in saying this we must not forget the words
of S. Charles : that one soul is diocese enough for
a Bishop. In counting by number we lose sight
of the worth of each single soul, and the reward
of saving if it be only one eternal soul. This
would give work enough to a priest in the
scarcest flock. But this conviction needs much
reflectionand much force of will. The effect of
inactivity on most men is relaxation, and a love
of ease. A small mission becomes a Sleepy
Hollow, and the priest too often a harmless lotus-
eater. First, time is wasted, and then powers
waste themselves muscles not used grow
;
as
weak, so the brain and the will grow inert and

8*
torpid. A vigorous man will make his own work.

Time never hangs heav.y on his hands. He will
make work when none 1smade for him. Priests
who have only a handful of souls may become
theologians and authors, and may serve the
Church more lastingly by their writings than by
their activity. Leisure and tranquillity are two
necessary conditions for sacred study. And, as
S. Augustine said, Quamobrem otium qucerit chari-
tas veritatis ;negotium justum suscipit necessitous
charitatis. Quam sarcinam si nullus imponit,

percipiendce atque intuendce vacandum est veri-
tati*
But for this are necessary a love of study, or a
constraining conscience, and a resolute will.

For the most part good men succumb to any easy
life, which, blameless as it may be, is too like to
the servant who folded his talent in the napkin.
When a man has neither work enough nor study
enough to fill his mind, he suffers from monotony,
and is restless for change. He is weary of va-
cancy, and craves for an interest. He finds none
at home, and he seeks it abroad. His mind
wanders first, and he follows it. His life becoired
wasted and dissipated that is, scattered and
squandered, full of weariness and a tediousness
in all things, which at last invades even his acts
*S. Aug. De Civ, Dei, lib, xix. e. xix. torn. vii. p. 426.
THE PRIEST'S DAXGERS. 91
and duties of religion. A priest may be chaste

and temperate in all things but weariness is the
;
descending path which leads to sloth, and sloth

is the seventh of the sins which kill the soul.
To have too much to do is for most men safer

than to have too little.
5. There one more danger to which the

is still
last directly leads, and that is lukewarmness.

It was to a Bishop our Lord said: "Thou art
neither cold nor hot. I would thou wert cold or
hot but because thou art neither cold nor hot I

;
will begin to vomit thee out of mouth." *

My
The rejection not yet complete, but it is begun
is ;
and if the priest does not know himself it must

come at last. A lax priest is of all men mpst to
be pitied. When his priesthood ceases to be

sweet to him, it becomes first tasteless, and then
mouth. The perpetual round of
bitter in the
the same actions and the same obligations
becomes mechanical and automatous. Sancta
sancte, as the Council of Carthage enjoins. But
when holy things cease to be sustaining and
refreshing, they are a yoke which galls, and a
burden which oppresses. Such priests easily
omit Mass, and have no sense of loss.
Still they may preach high doctrines of the

spiritual life with as much eloquence as ever.
*Apoc. iii. 15, 10.

But their heart does not go with their words ;
and to ears that can hear there is a hollow ring

in all they say. Such men will read the lives of
the Saints, and desire to he like them. They try
and fall short. They retain an intellectual per-
ception of some high standard which is habitually

in their mouth till an unconscious intellectual
simulation is formed, sometimes with self-decep-
tion, which is
dangerous sometimes with con-
;
scious unreality, which is worse. Such men grow

inwardly hollow. There is a decay at the heart,
and a preparation for falling. The words oi
Isaias are fearful and true " Therefore shall
: this
iniquity be to you as a breach that falleth, and is

found wanting in a high wall for the destruc-
;
tion thereof shall come on a sudden, when it is

not looked for." Many a time when a priest has
fallen allmen have wondered except one or two,
who have closely watched him, and his own con-
science, which has known the secret of his fall.
And when it comes, it is terrible, and sometimes
final. The " high wall " conies rushing down in
utter ruin the higher the more hopeless.
;
As
the prophet says again "And it shall be broken
:
small as the potter's vessel is broken all to pieces

with mighty breaking; and there shall not a
sherd be found of the pieces thereof wherein a
little fire may be carried from the hearth, and a
little water drawn out of the pit."

* When
angels fell they fell for ever ;
for there was for
them no redemption. When a priest falls he
may rise again, for his Master is very pitiful.

But since Satan fell like lightning from heaven
there has been no fall like the fall of a priest.
*Isaias xxx. 13. 14.

CHAPTER VIII.
THE PRIEST'S HELPS.
SOMETIMES we say, or at least we feel, "If I had

known what it is to be a priest I should never
have ventured. I have all the dangers of other

men, and many that are the perils only of a
priest. They are set up on high, and they are
set over souls to give account. The world and
Satan have special enmity and malice against
a priest. What good does my life do me? I
am not better than my fathers and if I ; fall, my
fall will be great, and perhaps irremediable.
Grandis sacerdotis dignitas sed grandis ruina."
Such thoughts often come by the suggestion of
the tempter and the fault of our own hearts.
But, unless we play false to ourselves, a truer
mind soon asserts itself; and we say, "I have the
dangers of other men, but I have graces beyond
them all. They have the sacramental grace of
sons and of soldiers, but I have also the sacra-
94
THE PRIESTS HELPS.
mental grace of a priest." If the pf a

daf^rg ;
priest are great, his sacramental grace

is
than his dangers. He has helps both general

and special in the exercise of his priesthood,
which are more than adequate for every duty,
danger, and temptation.
We have already spoken of the general helps
of the priesthood, and of the pastoral care we :
will now count up the special helps which sur-

round a priest in all his life.
1. First, and above daily Mass.

all, is his
"When the morning was come, Jesus stood on
the shore." The day begins with the presence
of Jesus the altar is the shore of the Eternal
;
World, and Jesus comes at our word. In the

Holy Mass we know Him, and yet our eyes are
holden. He is in another form. We cannot see
Him ;
but we know that it is the Lord. He
makes ready for us, and gives to us the Bread of
Life. If we were to spend a whole life in prepa-
ration, one such divine contact with His Presence

would be an overpayment of all our prayer and
* But He
penance and purification of heart.
comes to us, not once in our life only, but morning
by morning. Every day begins with Him. If
the first hour of every day were
spent in the pres-
ence certain though unseen of our guardian
*S. Gregory of Nazianzum says "Ey.treme old age would

:
not be a long preparation for the priesthood." Orat. ii. Ixxii.

96 THE PRIEST'S HELPS.
angel or of our patron Saint, our whole day

would be restrained and elevated by it. Famil-
iarity might deaden at last our vivid sense of so
near an approach of the supernatural world and
we might cease to realize it. But the Holy Mass
is more than all this. It is the personal Presence
of the Lord of angels and of Saints and yet, ;
through familiarity with the exceeding condes-

cension of His great humility, we may gradually
lose the vividness of our perception. The Coun-
cil of Trent teaches us that the Presence of Jesus
is above the laws and order of nature. * He is
there, God and Man in personal reality and sub-
stance ;
and we, when we hold the Blessed Sac-
rament in our hands, are in contact with the
Creator, Eedeemer, and Sanctifier of the world.
The Council says again that He is present, not
as in a place, but as He is a substance, f In
the divine order there is no time, and place is
not. We are in contact with the eternal world ;
and that contact is real and substantial and per-

sonal, both on His side and on ours. We behold
Him face to face by the vision of faith. Beyond
nothing but the vision of the blessed.
this there is
After the consecration we are already admitted
to it under a veil. Nobis quoque peccatoribus, to
us sinners also is granted in the Holy Mass a
share and a friendship with the Saints and
* Cateeh. Trid. ad Par. P. iv. c. 2. \ Ibid. P. ii. c. iv. 3J3.
THE PRIEST'S HELPS. 97
Martyrs in the heavenly court. From the conse-

cration to the Communion we are as truly and
more consciously with Him than Cleophas and
his companion in the way to Emmaus. And
though our eyes are holden our understanding
is not. We see Him in another shape but we ;
know Him while we see Him. And we speak to

Him as our Lord, our Master, our Friend and ;
by an inward speech He answers us in words

which it is not in man to utter. His abiding is
for a short interval of time, but that brief time
encloses an abyss of light and peace. We say
Mass morning by morning all our life, but we
never reach the end of this mystery of His per-
sonal nearness. There is no fixed horizon to the
multitude of His sweetness,* which expands on
every side like the illimitable sea. And yet all
its sweetness is hid in the Blessed Sacrament for
those who seek Him in holy fear. And before

He departs from us for a season, to come again
to-morrow, Hetakes and gives to us His precious
Body and Blood as in the guest-chamber, on that

last night of farewell, and as at Emmaus, when
He vanished out of their sight. He is gone, but
in a little while He is to be found again in the
midst of His disciples ;
as the Council says again
"
tliat Jesus, having loved His own while He was-
211 the world, loved them to the end " " that He
:
*Ps. xxx. 20.

might never be absent from His own, gave us, by

an inexplicable counsel of His wisdom, a pledge
of His love above the order and conditions of
nature"* that is, His own perpetual Presence
veiled from sight. When trie Archangel Raphael
departed from Tobias and his son so that they

could see him no more, they lay a for three hours
prostrate on their faces." f What ought to be

our thanksgiving after Mass ?
If I do not speak of Communion it is because
I need not. Every priest knovrs what no words
could tell. We cannot make color or sweetness
visible or sensible to the intelligence alone.
Sight and taste only can know. Therefore the

"
Holy Ghost says, Taste and see that the Lord is
sweet." J We must taste first and see afterwards ;
but it is by an internal sight which needs no

and has no limits of sense. In every Com-
light,,
munion we are made flesh of His flesh and
bone of His bone and if our hearts are pure we
;
are made also heart of His Heart, mind of His
mind, will of His will, spirit of His spirit. We

are not straitened in Him, but in ourselves. If
our hearts were prepared as they might and
ought to be by contrition and piety, the sacra-

mental grace of even one Communion would
suffice to sanctify us in body, soul, and spirit.
* Catech. Trid. P. ii. c. iv. 2. f Tobias xii. 21, 22.
J Ps. xxxiii. 9.
The virtues which go out from the presence of

our Lord into our hearts are measured by our
capacity to receive them ;
and that capacity is
measured by our preparation, both remote and

proximate that is, by our preparation before we
:
go to the altar, and by our habitual union with

"
God. Our Lord said : In that day ye shall
know that I am in the Father, and ye in Me, and
" In that " when I am
I in you/' * day/' that is,
in the glory of the Father, and the Holy Ghost
is come. Then you shall know that you are by
substantial Communion of My Body and Blood
in Me, and I in you." This consciousness of the
Divine Presence dwelling within and encom-
passing us without is a mutual indwelling prom-
ised in these words. It was this that S. Paul
"I
meant when he said, live, yet not I, but Christ
liveth in me/' He becomes the Guide of all our
living powers. They by union with

are elevated
Him. As every beat of the heart and every
breath we draw is prevented and sustained by
His power, so He prevents all our
creative
thoughts, words, and works. Our freedom and

our agency are made perfect by union with Him.
He is and Divine Agent who helps
the presiding
us in all things to do His will, but demands of
us our whole personal obedience. We live, and
act, and speak of our own freedom but our ;
*S. Johnxiv. 20.

dom is guided and guarded by His grace and

power. He lives in us, and we live by Him.
What help can ba wanting io a priest who loves
his daily Mass ? It contains all things Nutrif,
prceservat, reparat, delectat <zt
auget. He is our
food, our shelter, our refreshment, our delight,

and our ever-growing strength.
2. The second help of a priest's life is the
Divine Office. Seven times a day the acts of
divine worship ascend from the Church through-
out the world to the throne of God. The Church
in warfare, in suffering, and in heaven, adores
the ever-blessed Trinity with an incessant voice
of prayer and praise. The whole Church is the
sanctuary, ani the Divine Office is the ritual of
the choir on earth uniting with the praises,
thanksgivings, and doxologies which are the

ritual of the choir in heaven. Every priest has
his place in this choir, and he makes seven visits
to the heavenly court day by day.
The Divine Office is a part of the divine tra-
dition. It is a perpetual witness for God and for
the faith. It has been wrought together by the
hands of men ;
but those men were Saints, arid
theirwork was wrought under the guidance of
the Holy Ghost. The framing of the Kitual
may have been the work of human hands but ;
the materials of which it is composed are the.

words of the Spirit of God. The Psalms and
the Scriptures of inspired men under the Old

Law and the New, with the writings of the
Saints, are all interwoven into a wonderful
texture of prayer and praise, of worship and
witness of the kingdom of God, and of the Com-
munion The perpetual revolution
of Saints.
of yearly solemnities and festivals winter and
spring, summer and autumn brings round con-

tinually the whole revelation of faith. Prophets
and Apostles, Evangelists and Saints, speak to
us with voices that never die. The whole his-
tory of the kingdom of God is always returning

upon our sight.
A
devout soul asked of S. Peter Damian "why
it is that we say Dominus vobiscum, as if many
were present, when in truth none are there, and
we are all alone ? " He answered " Because we :
are never alone. We are always worshipping

with the whole Church throughout the world,
and we pray that the presence of the Lord may
he with all the faithful upon earth." say We
"The Lord he with you," for we are adoring God
on behalf of the whole visible Church, and in fel-
lowship with those whose union with our Lord
is already made perfect. We
make these seven
visits to the world of light and we recite the
Holy Office because the Church lays it upon us
under pain of mortal sin. We are bound to
recite it for two reasons : the one, for the glory
9*
of God, the other, for our own sanctification. It

is the wisdom and love of the Church for its
priests that impose this grave ohligation. The

Church takes out of a priest's day so much of his
time as his an hour and a half or
office requires,
two hours. That time no longer belongs to the

priest, but to God and to the Church. The priest
cannot alienate it, for it
own; but,
is not his
under and grave obligation, he is
obedience
bound to use it for his own sanctification. The
face of Moses shone after he had spoken with
God and our faces ought to shine, or our hearts
;
at least ought to burn and to shine inwardly

with the light of the heavenly court. When we
" come to Mount Sion and to
say the hours, we r
the city of the living God, the heavenly Jeru-

salem, and to the company of many thousands of
angels, and to the Church of the first-born, who
are written in the heavens, and to God the Judge
of all, and to the spirits of the just made per-
fect."* What ought to be the habitual piety?
recollection, humility in word and spirit, of one
who, seven times a day, is in choir with the
Saints, and before the fane of God ? Next to the
Holy Mass, what greater help to sacerdotal per-
fection can there be than this?

3. A third help of the priest is mental prayer.
The Divine Office is vocal prayer, but the mere
*Heb. xii. 22, 23.
recital of it fills the mind with the matter of

mental prayer. A priest's life is the vita mixta
of our Lord, and for our instruction Jesus spent
days in toil and nights in prayer. A priest's
life is hoth contemplative and active, and these
two elements cannot be separated without loss
and danger. Hcec meditare, in his esto, ut pro-
fectus tuus manifestus sit omnibus. The things
Timothy was to meditate and to live in were all
the truths and precepts of the faith, but most
especially "reading, exhortation, and doctrine"
that the deposit of the revelation in all its
is,
fulness and detail. In reading, our minds termi-

nate upon a book in meditation, our intelligence
;
and our heart terminate upon God. Prayer is a

vital act of faith and desire, to attain a fuller
knowledge of God and a closer union with Him

in affection and in resolution that is, in heart
and will.
The first effect of mental prayer is the realiza-
tion of the objects of faith that is, of the world
unseen as if it were visible, and of the future as
if itwere present. To realize is to have a vivid
and abiding perception of things unseen as if
they were palpable, and things future as if they
were already come. We read of Moses that he
endured the wrath of Pharao as seeing Him
that was invisible. All the terror of the earthly
king was lost in the sense of the Divine Presence

behind the throne which overpowered all human

majesty. S. Paul says we walk by faith, not by
sight ;
but the objects of faith are eternal, the
objects of sight are passing away. The invisible
world the substance, the visible world but the
is
shadow. To minds that are not supernatural this

world, loud and glaring, is palpable, and there-
fore thought to be real. The unseen is impalpa-
and though not to be denied, yet upon such
ble,
minds it has no action or constraining power.
The great multitude of men live all day long as
if there were no unseen world and no world to
come. They do not meditate. They say prayers,
but their prayers are not mental. The mind
does not realize or aspire or stay itself upon God,
upon the glory of the ever-blessed Trinity, upon
the beauty of the sacred Manhood, upon the bliss
of the Mother of God, upon the rest and joy of
the Saints, upon the fellowship we have with
them now, upon the share which is promised to
us in their rest and joy hereafter, upon the

presence of Jesus with us always, and the in-
dwelling of the Holy Ghost in every pure and
humble soul, above all in the soul of a pure and
humble priest, of a faithful and fervent pastor.
If we realize these things as the merchant realizes
the market-place and his bales of merchandise,
or the money-lender his securities and his coins of
gold, then we shall live in this world, but not of

it, as those who have risen with Christ* and are

" Him in
already blessed with heavenly places," f
This realization of unseen and heavenly things
is better than all external rules to guard and
strengthen a priest. It is an internal light and

strength, which he carries with him at all times
and in every place, sustaining the sacramental
grace of his priesthood : and this is a divine and
unfailing help in every peril or need.

4. Another potent help in a priest's life is
preaching the Word of God to others. S. Paul

"
said: God sent me out not to baptize, but to
preach the Gospel/' The Council of Trent says
"
that preaching is the chief office of Bishops { ;
and if itbe the chief work of the Bishop, how

much more of the priest. If Isaias was afraid to
"
speak in the name of God because he was a man
of unclean lips," what shall we judge of the
||
sanctity and
dignity of the preacher? If a
prophet could hardly dare to preach in God's
name, where shall the pulpit orators appear?
That which was ordained for their help becomes
unto them the occasion of falling. To be chosen
out and to be sent by God to speak to men in
His name, to come as a messenger a latere Jesu
to preach penance arid the remission of sins, to
show the way of sanctity and of perfection in His
*Col. iii. l. fEphes. i. 3.
t Sess. xxiv. De Kef. c. iv. ||

Isaias vi. 5.
name, in His words, and by His authority who

would dare these things if necessity wery not
laid upon him ? To speak in God's name coldly,
carelessly, and without due knowledge, without
exact preparation, what rashness, what peril. To
preach with self-manifestation,
ostentatiously,
vanity, and unreality* how provoking to our
Divine Master, how scandalous to souls. The
simple, the humble, and the faithful instinctively
detect the preacher who preaches himself; even
men of the world, accustomed to the brief and
peremptory language of earnest life, at once find
out the unreal and the professional. They will
listen to an honest preacher, though he be rude
and rough. f The fewer of his own words and
the more of God's words the surer he is to com-
mand the hearing and the respect of men. They
feel that he has a right to speak, and that he is
speaking in the name and in the words of his

Master, They feel, too, that he has forgotten him-
self, and is thinking only of the message from
God, and of the souls before him. He is teach-

ing them what God has first taught him. He
has prayed for it, and pondered on it the truth ;
has gone down through his intellect and his con-

science into his own heart, and out of the fulness
* S. "
Augustine says of such : Foris tumescit intus tabescit."
t S. Jerome says: " Multoque melius est a duobus imper-
fectis rusticitatem habere sanctam quam eloquentiam peccatri-
." Ep. ad Nepot. torn. iv. p. 203.
TEE PRIEST'S HELPS. 107
of it lie speaks. The Wise Man says, "The

mouth of the wise is in his heart ;
but the heart
"
of the fool is in his mouth and a very shallow
:
If for
" idle word that men
heart it is. every
shall speak they shall give account in the day of
*
judgment," what shall be the account of the
words which we have spoken in long years and
in a long life, as if in God's name ? If the words
of God by
the prophet ought to be true of us as
of himself, "Is not my word fire, and as the
"
hammer that breaketh the rocks in pieces ? what
shall be judged of our cold, light, interminable
flow of words with few thoughts and empty
rhetoric ;
idle because inefficacious, and ineffica-
cious because our o~vn? Whose heart have we
set on what hard heart have we broken ?
fire ?
And if not, is it not because we have not first

learned of God what we teach to others ? If we
sought it of Him He would give us a mouth and
wisdom which even our adversaries would not be
able to resist or to gainsay. The best meditation
before preaching is
must, indeed,
prayer. We
meditate what we preach, and make meditations
in our sermons, but not sermons in our medita-
tions ;
for our meditations are for our own sanc-
tification,and we cannot more surely reach the

heart of other men than by teaching what has
first been realized in our own. For this reason
* S. Matt. xii. 30.
108
the work of preaching the Word of God keeps

us always as learners at the feet of our Divine
Master. And in speaking His truth it reacts
with a powerful effect upon ourselves. It deepens
its outlines on our own intellect, conscience, and
heart. powerfully sustains our will it re-

It ;
plenishes our mind, keeping alive in our memory

the meditations of long years that are past with
continual fresh accessions of light. And it brings
down a special blessing into the heart of the
preacher. Qui inebriat inebriabttur et ipse. He
that abundantly refreshes the souls of men with
the water of life shall be abundantly refreshed
himself. He that watereth shall be watered him-
self in the very time and act of speaking for
God. A humble priest preaching as he prays is
united with the fountain of the water of life ;
he has his lips to the spring : and he will often

wonder at the thoughts which he never thought,
and at the words which were put in his mouth.
It is the promise, "He shall receive of Mine
and show unto you." Hie plus dicit qui plus

it
facit the few words of a holy priest do more

than the many voices of human
eloquence.
Preaching, then, is a constant and supernatural
help to sacerdotal and pastoral perfection.
5. One more, and the last, we may enumerate
is the confessional. S. Gregory the Great says

that priests are like the laver of brass in the
*
entrance of the Temple, in which the people took

the water of purification before they entered.
They receive the sins of all the people, but are
kept always pure themselves. * Jesus stretched

out His hand and touched the leper, saying, "Be
thou clean." The priest touches the sinner and
is kept pure. But he needs
watch and pray, to
ne lepra possit transire in medicum.
We study moral theology in books, but there
is no book so full of teaching as the confessional.
The first time a priest sits in the tribunal of
Penance can hardly be forgotten. On either side
come alternate voices, as it were from heaven
and from hell. First comes the confession of a
sinner black as night next the confession of a
;
child in baptismal innocence after that a penitent ;
truly contrite, followed by a soul ignorant of itself

and of its sinfulness then comes the poor, simple
;
and single of heart; after them wordlings, in-
triguers, and evident liars. All the treatises of

the Salmanticenses cannot teach a priest what his
confessional is always teaching. If he has the hu-
mility to learn, it will teach him five great truths :
First, self knowledge, by bringing things to

hisown remembrance, and by showing him his
own face in a glass by the lives of sinners.
Secondly, contrition, in the sorrow of penitents
who will not be consoled.
* lib. c. ii.
Reg. Pastoralis, ii.
10
Thirdly, delicacy of conscience, in the innocent

whose eye being single, and their whole body
full of light, accuse themselves of omissions
and deviations from the will of God, which we,
perhaps, daily ccmmit without discernment.
Fourthly, aspiration, by the fervent, whose
one desire and effort, in the midst of burdened
and restless homes, is to rise higher and higher
in union with God.
Fifthly, self-accusation at cur own

unprofita-
bleness from the generosity and fidelity of these
who are hindered on every side, and yet, in
humility, self-denial, charity and union with God,
surpass us, who have every gift of time and grace
needed for perfection.
But if we would learn these things, we must
treat the Sacrament of Penance as we would
the Sacrament of Baptism, realizing its divine
character and power. The first part of his duty
that a lukewarm priest forsakes is the ccnfes-
sional. Sometimes he resents the rebukes which
penitents unconsciously give. Sometimes he is
weary of sitting long hours, and bearing with the
rude and the repulsive. Sometimes he hears and
absolves without a word because he has nothing to
say, partly from a want of interior piety, and
partly from not attending^ to the confession itself.

If, however, a priest rightly
fulfils his office as
father, judge, and physician, it becomes one of

THE PRIEST'S HELPS. Ill
the most direct and powerful helps to his own

sanctification.
What, then, can "be wanting to sustain the
priest in the perfection with which he was

invested when he came for ordination? These
fivegreat sacerdotal graces, the Holy Mass, the
Divine Office, the practice of mental prayer
that is, a life of contemplation the preaching
of the Word of God, the absolution of sinners,
and the guidance of souls in the confessional,
all react directly, powerfully, and profusely upon
the life and mind of the priest. He can never
plead for any fault of commission or of omis-
sion, or for yielding in any temptation, or for
failure in any duty, that he had not the know-
ledge or the power to act up to his priesthood.
Such a plea would be an accusation against our
Divine Lord for commanding impossibilities, or
exacting a hard service like an austere man,
without providing adequate and abundant helps.
and a very common fault, to
It is a temptation,
throw blame upon our state and circumstances,

and to imagine that we should do better in some
other state or way. If we fail under a full and
fair trial with all helps around us, we should fail
anywhere and in any condition and in any sur j
roundings. If a priest's dangers are great, a

priest's helps are greater.
CHAPTER IX.
THE PASTORAL OFFICE A SOURCE OF CONFIDENCE.
BEYOND all doubt, the priest's helps are greater

than the priest's dangers. But fear and anxiety
can feel ; they do not reason. The
foresight of
years of responsibility, the consciousness of our
own weakness, the subtilty and strength of sin,
the thought of our death bed all these weigh
heavily at times upon us. The daily sight of

sin, the wreck of many close around us who
began well and persevered long, the fall of priests
who were our fellow-students and fellow-workers
or near friends, the memory how often we were
near to the precipice and our own feet had well
nigh slipped these things keep alive a sense of
fear in a priest's mind, and that fear is from the
Holy Ghost. Confige carries meas timore tuo ought
to be our daily prayer. We have already seen
many motives of confidence. We will dwell on
one more, and that is the pastoral office itself.
112
A SOURCE OF CONFIDENCE. 113
S. Peter three times denied his Master, three
times Jesus asked him whether he loved Him ;
and three times He gave to Peter the pastoral
care of His flock. This charge, therefore, was a

sign of forgiveness, a proof of love, a pledge of
salvation. This pledge was not exclusively given
to Peter. comes through Peter to us all. The
It
pastoral care which we receive through him is to

us also a test of our love, a proof of the love of
Jesus, and a pledge of our salvation.
1. For first, to be a priest, as we have seen, is
the highest predestination. The priest is called

and ordained for the greatest glory of God. He is
the first-fruits of the first-fruits of the new crea-
tion. He is called to the nearest approach to our
Divine Redeemer, and to he a fellow- worker with
Him in gathering out the elect from this evil
world. In him are summed up all the tokens of
acceptance that God ever gave to man. Peter of
Blois says, " A
priest has the primacy of Ahel,
the patriarchate of Abraham, the government of
Noe, the order of Melchisedech, the dignity of

Aaron, the authority of Moses, the perfection of
Samuel, the power of Peter, the unction of
Christ." These are all so many seals hanging
:
to the writ of His promise to save us. They are

not mere titles but realities. The Good Shepherd
said of His "
disciples, My sheep hear My voice ;
* Serin. Ix. ad Saeerdotes, Opp. p. 373.

10*
114 THE PASTORAL OFFICE
and I know them, and they follow Me. And 1
give them life

everlasting ;
and they shall not
perish for ever, and no man shall pluck them out of
My hand. That which My Father hath given Me
isgreater than all, and no man can snatch them
out of the hand of My Father."* If we fall
wilfully out of that divine hand we destroy our-

selves. No power
can pluck us out of it against
our will, so long as our will and God's will are
" If
one. God had a mind to kill us, He would
not have received a holocaust and libations at
our hands, neither would He have shown us all
these things, nor have told us the things that
are to come."f Every token of acceptance in
our work, every light and grace, our perseverance
year after year, day after day, are pledges of our
salvation. "I will not now call you servants,
for the servant knoweth not what his lord doth.
But have called you friends, becaiise all things

I
whatsoever I have learned of the Father I have

made known to you. You have
not chosen Me,
but I have chosen you, that you should go and
should bring forth fruit." J To have been chosen
by Him out of all the world is by itself a revelation
of His purpose to save us. To call us out of His
servants to be His friends : to admit us to the
knowledge of His work and will : to make known

* S. John x. 27-29. f Judges xiii. 23.
} S. John xv. 15, 16.

also to us the communications of the Father : to
have chosen us when we thought not of Him, to

have made us capable of serving Him each and
all these signs of grace pledge to us that His
will is steadfast to save us if we do not betray

ourselves.
2. And next, to be a pastor is to possess the
most abundant source of grace. We have already
seen the unfailing supply of sacramental grace
proportionate to our needs, duties, and dangers ;
and also the grace which attaches to the state in

which we are. On this we need not dwell again ;
but there a twofold discipline in the exercise

is
of the pastoral office which aids us in a special
degree in working out our salvation. The one

is the continual augmentation of charity the ;
other is the continual exercise of self-denial.

"
God is and he that abideth in charity
charity ;
abideth in God, and God in him." * And God is

the life of the soul. Where this life abides,
except through our infidelity, the second death
has no power. God will never revoke His gifts.
He wills not the death even of a sinner. He
" Ye
pleads with him, "Why will ye die?"f
will not come unto Me, that ye may have life." J
He who loves God has the earnest and pledge of
eternal life.
* John iv. 16.

1 S. t Jer. xxvil. 13.
J S. John v. 40.
So S. Paul reasoned. His conversion, his call,

his apostleship, his mission, .were all pledges of
the love of God, and of its immutability on God's
part. But our love to God may be increased all
our life long. Every act of piety towards Him
receives an augmentation of love. Every true
prayer of the heart kindles the grace of charity.
All mental acts of contemplation and adora-
tion bring an increase of love into the soul of
the least and the humblest, in the busiest and
the most overburdened life. How much more
in the life of a priest and of a pastor, whose
whole in thought, word, and deed is in and
toil
for the kingdom of God. Every Mass we say,

every recital of the Divins Office, may be an act
springing from love to God, and drawing down

accessions of love into the heart. The augmen-
tation of charity in our union with God may go
on accumulating every moment. Every aspira-
tion, every desire, every inward act of obedience,
patience, submission, and longing after God
unites us more closely in love to Him, and
enlarges our heart with His love, turning our

hope into confidence, and quickening our course.
Viam mandatorum tuorum cucurri, cum dilatasti
cor meum. * As the heart is dilated the love of
God increases, and as it increases it dilates the
heart still more.
* Ps. cxviii. 32.
A SOURCE OF CONFIDENCE. 11 7
But where the love of God is, there is the love

of our brethren. Where a fountain is, there is
a stream. As a stream flows from a fountain, so

the love of God pours itself out in love to man.
The stream proves the fountain to be there.
Therefore S. John says, " We know that we have
passed from death unto life, because we love the
brethren." * Our love to them proves our love to
Him; and he that loves God abides in God, and

has passed from death to life; for God is our
eternal life, and He dwells in us even now. The
continual exercise of brotherly love to all to
our flock, to our kindred, to our friends, and to
our enemies in all the extension of charity, is
a discipline of perfection and of perseverance.

And this life of charity is more perfect in the
proportion in which it exacts of us a mortifica-
tion of self.But the sacerdotal or pastoral life
is full of daily and hourly self-denial. We are
called to die to ourselves, to our own wish and
will and choice, and to be at the beck and bid of
all, good and evil, reasonable and unreasonable,

"
becoming all things to all men, that I might
save all."t It is a strange result of all our
labor that only some Arid yet

may be saved.
for thiswe must die to ourselves, and go out of
ourselves, and give up all right and claim over
ourselves, for the elect's sake. The word exprc*
*1 S. John iii. 14. f 1 Cor. ix. 22,
priatiois full of a deep and

searching sense. We
" are not our we have lost all property in
own/'
ourselves for we are purchased by the most
;
Precious Blood. This is S. Paul's meaning when

he says, We preach not ourselves, hut Christ
"
Jesus our Lord, and ourselves your servants

* To he on our Master's
through Jesus." side
against sin, the world, and Satan, is not of our

own act, hut His who has predestinated and
called us to His service. His will, and no will of
ours, except under His preventing grace, has

" You have not chosen
posted us in this warfare.
Me, hut I have chosen you." f
Lastly, to be set and sent to save others is
3.
either the lot of Judas or the lot of the beloved
disciple. We may make it either. We may

then .well mistrust ourselves, and ask, " Lord,
"
which am I? But if we love the poor we need
not doubt, for Judas cared not for the poor and ;
if we love our Divine Lord we cannot doubt, for
Judas sold Him. We are not the beloved dis-
ciple, forhe was sinless, and we are sinful but ;
we are disciples, and we are beloved, and our lot

is full of the signs of salvation. S. Vincent of
" Thou come down
Paul said, Jesus, why didst
,upon earth? For the love of Thy neighbor.

Poor priest, what has brought thee to this, to be
cold and hungry and wearied, and all alone in
*2 Cor. iv. 5. f S. John xv. 1C.
the world, and in the wind and the weather and

the winter? The love of souls." But who gave
us this love ? It is a sixth sense, which the few
possess and the many cannot comprehend. The
priest is called to show perfection in himself,
and to exercise it upon others. He is not only
t;jived to save others, but sanctified for their sanc-
tification.* He is set as the light to give light,
as the salt to resist corruption, as the good odor

of Christ, like the censer between the living and
the dead. If, after all this, he be a castaway,
great indeed must be his infidelity to the, Holy
Ghost.
What motive to confidence is then wanting to
the priest? He is encompassed by the signs of
God's lovje and power. The will of God to save
him eternally is made known to him by every
token and pledge short of a direct and personal
revelation. This strong and changeless confi-
dence is a motive to sell-oblation in greater
things, and to self-denial in the less. Hope is a
and joy is a source of strength.

source of joy,
The downcast and timid are weak and inert.
The hopeful and confident are energetic and
courageous. Fear does not honor our Divine
*"We must first be purified a,id then purify others; be

filledwith wisdom and make others wise become light and ;
give light be near to God and lead others to Him be sancti-

; ;
fied and sanctify guide others by the hand and counsel them
;
with knowledge." S. Greg. Naz. Orat. ii. Ixxi.

Master. But trust springs from a perception of

His love. Hope is a gift of the Holy Ghost,
infused in Baptism and matured by exercise. S.
Paul says that we are saved by hope, and he
"
The God of hope fill you with all joy
prays,
and peace in believing, that you may abound in
*
hope and in the power of the Holy Ghost."
Gedeon's three hundred men who lapped the
water were of more worth in the battle than the
multitude that drank kneeling, and the two-and-
twenty thousands fearful and timorous who went
away, f The proclamation sounds to this day
along the whole line of those who aspire to the
"
^priesthood : What man is there that is fearful
and faint-hearted? Let him go and return to
his house, lest he make the hearts of his- brethren
to fear, as he himself is possessed by fear." J
When once posted by our Lord in the array of
the battle no priest need fear. If he be faithful
the hand of his Divine Master will be a helmet
of salvation upon his head.
In all times of anxiety and fear and doubt and
"
discouragement we may say God has fore-:
known and predestinated me to be a priest: He

has called and justified and adopted me into the
glory of His sons. He has sealed me with the
mark of His soldiers and signed me with the
*Pvom. xv. 13. t Judges vii. 3-7.
J Deut. xx. 8.
character of His priests. He has guided and
guarded me in youth and manhood, and has pre-

served me to this day, supporting my presever-
ance by the ever-present and unfailing help of
His manifold grace in every time of need. In
every change cf the warfare which is against
me, I know that He wills my salvation. What
has He left undone that he could do to save me ?
One thing He will never do: He will never take
away from me my free will. And this is niy
only danger. If I freely hetray myself or for-
sake Him, then I shall perish but if my will is ;
united with Him, He will guide and guard me,

not only from my enemies without, but even
from myself. If only I have no will to grieve
Him, and a true will to hold fast by Him, He
will keep me even unto death." "The sure
foundation of God starideth firm, having this
seal. The Lord knoweth who are His, and kt
every one depart from iniquity who naineth the
name of the Lord." *
Our very state, then, is the highest ground of
confidence.
The state and work of priests and of pastors,
if we are faithful to our Divine Master, is blessed
everywhere throughout the universal Church.
In the countries of the Old World, where the
world is strong and corrupt and faith and piety
*2 S. Tim. ii. 19.

11
are weak, they who have the cure of souls have

much to suffer. To watch a flickering and de-
parting life is the saddest office of love and
patience. The nationo and people of the Old
World for three hundred years have heen descend-
ing, some rapidly and with violence, some slowly
and insensibly hut steadily, from the light and
order of faith. Spurious reformation has gener-
ated revolution, and revolution has desecrated
the sovereignties and states of Christendom, leav-
ing the Church isolated as in the beginning.

The pastors of the flock have many sorrows over
souls that are rushing to perdition, and for the
outrages wreakedupon the Church. It is a

grievous thing to see a Catholic or a Christian
people turning its back to the light. Neverthe-
pastors have the peace of knowing
less, faithful
that they are on God's side, and that they are
contending for the rights of God. In all their

sorrows there is this deep joy, which none can
"
take frcm them. John Chrysostom says
S. : The
warfare of monks is great and their labors
many, but one compare their toils to a priest-

if
hood well discharged, he will find as great a dif-

ference as between a private man and a king."*
And their consolation is in like proportion.
But if this be true in the older regions of the
Church, how much more is it true in England.

* DC lib. vi. 5.
Sdcerdotio,
Among us the Church is both old and new. We

are a handful, but separate from the world, and
from courts, and from the corrupt atmosphere of
secular patronage and secular protection. The
true protection of the Church is its own inde-
pendence, and its true power is its own liberty.

We are pastors of a flock descended from martyrs
and confessors, and their fervor is not extinct
in their posterity. We are in a special sense
pastors of the poor ;

for the rich have gone away,
and the vast prosperity of England is in hands

that know us not. But to live among the poor
was the lot of our Divine Master, and to share
His lot is a pledge of His care. We are not only
pastors of the poor, but poor ourselves. Poverty
is the state of the priesthood in this the richest
of all thekingdoms of the world. We are here

bound together in mutual charity and service.
Our people are united to us in a generous love
and mutual trust; and our priests are united to
each other and to their Bishops. They ar.e united
to each other with bonds of fraternal love as
close as, ifnot closer than, can be found in any
region of the Catholic unity. If all these things
be for us, what shall be against us ?
CHAPTER X.
THE .VALUE OF A PRIEST'S TIME.
NEXT to grace the most precious gift of

time is
God. Yet how much of both we waste. say We

that time does many things. It teaches us many
lessons,weans us from many follies, strengthens

us in good resolves, and heals many wounds.
And yet it does none of these things. Time
does nothing. But time is the condition of all
these things which God does in time. Time is
full of eternity. As we use it so we shall be.
Every day has its opportunities, every hour its
offer of grace. The Council of Sens applies the
"
words, Behold, I stand at the door and knock/'
to the continous action of the Holy Ghost upon
the heart. This is true of every living soul.
The faithful have all through life and all the day
long this constant invitation and aid to lay iri
for themselves a greater reward in eternity. As
a man soweth so shall he also reap, both in
124
THE VALUE OF A PRIEST'S TIME. 125
quantity and in kind. All men have their seed-

time and their harvest in time and for eternity.
If we lose the seed-time we lose the harvest.
Another seed-time and another harvest may be
granted to us. But it is another. That which
is lost is lost for ever.
Now time be so precious to all, is it not
if
most precious above all to a priest? And happy

is he who can give account of his time. Some
men seem to have no knowledge of its value.
Some never think of it. Some are so inert that
it runs away before they stir to use it. Some
are so indolent that they consciously waste it.
Some are so irregular and unpunctual that time
wastes itself. They are always in a hurry,
always late, never ready, never prepared.
There are two questions in Holy Writ which
a priest will do well to remember wheresoever
he goes. The one is the question of God to Elias
when on Mount Horeb he was mourning with-
out moving: Quid hie agis, Eliaf "What dost
thou here, Elias?" This question would keep
us away altogether from many places, and would
hasten our leaving many more. The other ques-
tion is our Lord's: "Did you not know that I
"
must be about My Father's business? This we
may well bear in mind when kind and hospita-
ble friends invite us to be with them, or when
our own infirmity makes us turn to recreation or
126 THE VALUE OF A PRIEST'S TIME.
to human sympathy, or even to work lying out

of the furrow in which we are, each one, set to
guide the plough. Who can measure the value
of a priest's time? If the time of all men is
time of a priest is full not of

full of eternity, the
his own eternity only, but of the eternity of mul-

titudes both known and unknown to him. We
will try, then, to measure its value.
1. The first measure of the value of our time
is the Holy Mass. The first-fruits of a priest's
time belongs to God, and they are offered every
morning in the Holy Mass. Half an hour of
preparation and half an hour of thanksgiving
ought never to be given up to any other use or
purpose, for they are not ours to give away.
This is the first measure of the value of our time.
In it we speak with God, commune with our
Divine Master, and give thanks to the ever-

blessed Trinity. What should be the fervent
use of the hours of a day that is so begun?
The fragrance and the fervor of it ought to be
upon us day long, prevading it
all with a sense
of our relation to our Master in heaven, and
teaching us to be as avaricious of time, as impa-

tient of its loss, and as watchful in guarding it
from being stolen from us as the world is of its
money. God so values time that He gives it to
us only day by day, hour by hour, moment by

moment. And He never gives us a moment
f
*-'" "'"
THE VALUE OF A PRIESTS TIME.
without taking the last away. We have

two hours or two moments at once. Every
moment in the day we may, if we will, renew
the intention with which we said Mass in the
morning. We may revive our prayers arid
thanksgivings at least by an aspiration. Our

whole day would then be virtually pervaded by
our Mass and Communion.
2. A second measure of value is the knowledge
a priest may lay up by a punctual use of his
time.
Labia sacerdotis custodient scientiam. But how
shall the lips of the priest keep the science of
God and of souls unless he be a man of sacred
study ? The theology of our early days is soon

obscured by the failure of memory, and by the
dust of a busy And therefore how precious
life.
isevery moment
a priest can redeem from active
work to return to his old books, or to go further
and deeper into his earlier studies.
good It is a
thing to have certain books always open, to be

read at any moment that can be seized. There
ought to be even in the busiest life certain Jiorce
subsecivce. We call them vaguely leisure hours.
They are the hours that are cut out, as it were,

by stealth from the main duties and works of the
day. No better test than this can be found to
see whether a priest knows the value of his time.
Some men do everything as if they did nothing ;
THE VALUE OP A PRIESTS TIME.
and some men do nothing as they did every- if
thing. A priest who values his time seldom fails

to find enough for everything. A punctual mind
can so order the hours of the day as to take out
of them, and to use the intervals between succes-
sive works and duties. Some books of close and
continuous matter need an hour of quiet atten-
tion some of a less precise kind may be read in
;
times caught flying ;

and some may be taken up
at any moment. A hard student once advised a
friend to have i:
five-minute books." And many
a book could be read through in a year by five
minutes a day. All that is needed is the habit
of attention, and a firm will not to leave what
we read till we understand it, be it only a page,
or no more than a sentence. Perhaps some one
will say that this taxing a priest's time too
is
severely. But if we will ask ourselves how much

time in the day is given to books that are not
necessary, to newspapers, to prolonged conversa-
tion, to visits which are not either pastoral or
beneficial, to lingering, and doubting what to

read and what to do if we were to cast up all
this, the most fervent would find that much time
has been stolen from him, much has been wasted,
not a little misapplied.
3. A third measure of the value of our time is
what we might do in it, if spent in the confes-

sional. There is no surer sign of a fervent priest
than the love of the confessional. It is the first
duty that a lax priest avoids and evades. To sit

for long hours day by day and night by night,
without impatience and without loss of temper,
isa sure sign of the love of souls. need not We
attempt to measure the comparative value of
preaching and of hearing confessions. They are

incommensurable. Each has its own proper
character. But many have a great zeal and
promptness to preach who are slow and tardy to
sit in the confessional. There is no manifesta-
tion of self, no natural excitement, no subtile
allurements of a personal kind in sitting for

long hours listening to the sins, and sorrows,
and often the inconsiderate talk of multitudes,
for the most part unknown. It is like fishing
with a single line. Long hours of waiting are
rewarded by one solitary gain. But it is, in the
highest sense of the word, the pastor's work
that is, the care of souls. And it demands in a
high degree an abnegation of self, a repression

of personal infirmities of temper, and a generous
love of souls, especially of the poor.
But what use of time can be compared to this
careand guidance of souls ? * Knowing that
we have the power of binding and loosing, and
* " For indeed this seems to me to be the art of arts and
the
science of sciences, to direct men, the most manifold and mos]k
variable of animals." S. Greg. Naz. Orat. ii. xvii. torn. i.
p. 21.
that in the confessional souls that are perishing

are brought to penance, and the penitent are
led onward to perfection ;
that the innocent are
guarded in their union with God, and that God

isglorified both in them that are saved and in
them that perish, it would seem to be the first
instinct of a priest to give to the confessional as
many days and as many hours as he can. In-

stead of finding it a weariness, it would be his
consolation. Instead of shortening the hours or
lessening the number of his days for confession
in the church, he would extend them if possible,
and encourage his brethren in the cure of souls
to do likewise.
But not only in church that the patience
it is
and charity of a confessor are tested. All that

has been said applies especially to the care of the
sick, and to the willingness we ought to have to
give time to instruct, to console, and to encourage

them, above all when death is near. The sick
and the dying can hardly think for themselves.
The burden of a suffering or dying body dulls
and deadens the mind. It is in that time of
sorrow and fear that the voice of a true pastor
cheers and supports the helpless. His words
and whispers of faith and hope, and contrition
and confidence, with the promises of God, and
the holy names of Jesus, Mary, and Joseph, fill
the mind that can no longer think for itself with
light,and peace, and consolation. It is not

enough to administer mechanically the last
Sacraments. There are needed also the last
consolations and the last compassion of the Good
Shepherd, who knows His sheep and is known
by them as their help and solace in the last pass-
age to eternity.
4. Another measure of the value of our time
is what may he done in it by prayer. When
S. Paul said "Pray without ceasing/'* he did
not use rhetorical exaggeration. He meant that

we may be always and everywhere speaking
with God, by our aspirations, desires, and will.
They who live in union with God, conscious of
His presence, and referring all their life to Him,
not only pray when they speak with God, but
when they work for Him. Laborare est orare.
A pastor's whole life may be a life of communion
with Him. The value of time spent in prayer
may measured in two ways: first, in the
be
answers it receives and next, in its reaction
;
upon As to the answers, who can say

ourselves.
what they lose who pray little, and what they
gain who habitually speak with God? The
work of and pastors is so expressly super-
priests
natural that we look for supernatural results,
and we ask them as such from God. The con-
version of sinners and the salvation of souls vir-
*1 Thess. v. 17.
tually contain all the works of our spiritual
ministry, and they are so distinctly divine in

their origin and supernatural in their instru-
ments that we ask them as gifts, not as results
of our own agency. There can he little doubt
that the fertility of the lives of some pastors
and the barrenness of others depend upon, and
are measured by, their prayers. They who pray
most will receive most; they who pray little
will But of all this I need not
receive less,
speak. There nothing we may not ask, either

is
absolutely or conditionally and there is nothing

;
good that He will not give us: for to pour out

His gifts upon us is His bliss. But it is the
reaction of prayer upon ourselves that gives us
a prompt and certain measure. are what We
we and nothing else, neither
are before God,
better nor worse. And we are what our com-
munion with God makes us. Our faces shine, or
are dim or darkened, as we are nearer or farther
from God in prayer. A calm, recollected, joyous,
hopeful mind is the reward of prayer. A rest-
less, wandering, sad, and timid mind is the con-
sequence of not praying as we ought. In truth,

prayer measures our state and what ;
we are our
work will be. A priest who prays much will do
in an hour what a priest who prays less will
hardly do in many days. The words of a priest

always united with God have a life, a warmth,
THE VALUE OP A PRIEST'S TIME. 133
an energy, and a persuasion which no natural

gifts can give. We
do little because we pray
.littleand because we pray little we are what
;
we are. If the time we lose, if the hours that are

stolen from us, were spent in speaking with God
instead of with the world, all we do would be
higher in spirit, deeper in results, and more last-

ing in its effect.
5. A last measure of the value of a priest's

time is in the end for which he exists.
He is to be a witness for his Divine Master in

teaching and testifying to the truth but chiefly ;
by the visible example of his life, and by the

conscious and unconscious influence of his mind.
Woe to him if he be found a false witness in the
least of the commandments of God, or in the
influence of his mind and life. And great is
the peril and unfaithfulness if he be an ambigu-
ous, or equivocal, or obscure witness. He would

be like a warning by the wayside which no man
can read. And for those who perish by his fault
he will be held to answer.
He is also to be a light in the world. But ii
his mind and life show only a dim or unsteady
light, who will trust his guidance ?

He is also to t>e the salt that purities the mind,
and the life and the society of other men. But
if he be not pure in deed, word, or thought,
contact with him will rather harm than help
12
those that are about him. His influence is never

negative. He is always giving or taking away,
gaining or losing for himself and for others.
How great is the danger of a priest living and
laboring in the world all men can see. His field
of work is the world, in the midst of the wheat
and the tares. The evil-minded are often less
dangerous, for they are open enemies : but the
good, who are often unwise, or light, or luke-
warm, throw him off his guard by their good-

ness, and lower him before he is aware. They
waste his time by their visits :
they devour it by
their invitations :
they entangle him by their
talk :
they encompass him by what is called
society that is, by people of all kinds, and by

recreations which, though without sin, are out of
all proportion and out of all harmony with the
gravity of the priesthood. Intimacies easily and
unconsciously at spring up fascinations

first ;
and personal attractions disturb the calm of his

mind and the equilibrium of his spiritual life
:
is lost. The conversation and the presence of

some one becomes so alluring as to be a part of
his thoughts, and a daily need. A false relation

is insensibly formed, free perhaps from all sin,
but full of an unbalanced attachment, which
draws him from our Divine Master, the priest's
only Friend, to whom his whole heart was given.
What nets for his feet lie in his path, Avhat pits
are open in his way. How insensibly lie goes

onward, not measuring the distance, a gulf till
opens behind him, and his past is almost out of

sight. All this is also a measure of time not :
that time has done it. But he has done it in
time, and in the time he has wasted and given

away, or the time that has been stolen from him.
Against this the truest and surest remedy is a
wise and resolute use of our days and hours.
No man ought to be without a twofold Horarium.
The part is for his day: fixing the hour of
first
rising and of going to rest, of Mass and office, of

study and writing, of the work of souls in the
and in the homes of the sick and of
confessional,
the poor. And such a Horarium ought to fix the
measure and quantity of time allotted to each of
these divisions of the day. There is here no
head left for the world or for society, for a priest's
life is out of the world his home and his Divine
;
Friend are in the sanctuary; the Saints, and

the teachers who speak to him through his
books, are his society. When the sun is down,

the evening is the most precious part of a priest's
day. It is the only time he can call his own.

Happy the priest who knows its value, and
unwise the priest who wastes it in the world.
The other part Horarium is for a calcu-
of the
lation of the
way in which our life speeds away.
Most men give one-third of every day to sleep,
with its circumstances of rising and lying down:

about three hours are due to Mass and office:
who can say how much to private prayers and
spiritual reading, to study, to the confessional, to
the care of souls ? and of all this who can fix
the measure ? To the world and to society some

priests give little many give too much. If,
;
then, we live to seventy years, we shall have

spent more than three-and-twenty years in sleep:
about seven years in Mass and office that makes
up about thirty out of seventy years. How are
the other forty years bestowed? It would be
well for us if in every place we heard the words,
*
Quid hie agis, Elia I and in every hour of our
"
day, Did you not know that I must be about
"
My Father's business ?
*3Kingsxix. 9, 13.
CHAPTER XL
THE PRIEST'-, SORROWS.
WE read twice in the Gospels that Jesus wept,

and only once that He "rejoiced in the Holy
Ghost." * He wept at the grave of Lazarus, and
over Jerusalem when He saw it from the Mount
of Olives. He rejoiced when He gave thanks to
His Father because the mysteries of His king-

dom were revealed, not to the wise of this world,
but to the humble and childlike. Our Lord was
the Man and a priest
of Sorrows ;
must in this
Him, for the disciple is not above his
too be like
master. But the three-and-thirty years of
mental sorrow did not make our Divine Lord
morose or melancholy or of a clouded counten-
ance. The fruit of the Spirit was in Him in all
fulness, and "the fruit of the Spirit is charity,
joy, peace. "f No countenance was ever more

radiant with a divine love and joy than His.
*S. Luke x. 21. f Gal. v. 22.
12* 137
138 THE PRIEST'S SORROWS.
And we shall not be like our Master if our

countenances are sad arid our voices mournful.
Nevertheless, a priest must be a man of sorrows.
If he has the intuition of faith to see the sin of
the world, and a heart of compassion to feel for
the havoc of death both in body and soul, he
must share in the sorrows of our Divine
Kedeemer.
1. The first sorrow of a priest is the conscious-
ness of his own un worthiness.
The words of S. Paul must be in the mind of
every priest: "I give Him thanks who hath

strengthened me, even to Christ Jesus our Lord,
for that He hath counted me faithful, putting
me the ministry, who before was a blas-

in
phemer and a persecutor and contumelious. But

I obtained the mercy of God because I did it
ignorantly in unbelief. Now the grace of our

Lord hath abounded exceedingly with faith
and love, which is in Christ Jesus. A faithful
saying, and worthy of all acceptation, that
Christ Jesus came into this world to save sinners,

of whom I am the chief. But for this cause
have I obtained mercy, that in me first Christ
Jesus might show forth all patience for the
information of them that shall believe in Him
unto life everlasting."* These words show that
S. Paul did not count himself to be faithful ;
that
*1S. Tim. i. 12-16.
THE PRIEST'S SORROWS. 139
he was conscious of his great past un worthiness ;
that he was forgiven because he sinned in igno-

rance ;
that he knew no one more sinful than
himself; and that very cause he was
for this
chosen, that he might he a living witness of the

patience of Jesus and an evidence of the sov-
ereign grace of salvation, that none should ever
despair.
What priest can look back without wondering
that he should have been called to be a priest ?
How many of our early companions were every
way more fitthan we. They never committed a

multitude of sins, follies, imprudences, we know
of ourselves. Much we did knowing well that
we ought not to do it ;
much we
now in a see
light which we then, through our own fault,

had not. Of no one do we know so much evil
as we know of ourselves not perhaps of literal
;
breaches of the law, but of great spiritual sins

in the midst of great spiritual graces. The love,
forgiveness, hope, confidence, and salvation we
preach to others is to be seen first in ourselves.
If His mercy had not been infinite, we should not

only not be priests, but we should not even exist.
" What man knoweth the things of a man save
" *
the spirit of a man that is in him ? They
that know most of us know little of the world
of inward life reaching back to our earliest con-
*iCor. ii. 11.
sciousness. Our whole life is suspended in it as

if now present in one view
childhood, boyhood,
youth, manhood, distinct but continous, seen all
in one moment there are lights of great bright-
;
ness descending from God, and spots very dark
blotting the light ascending from ourselves.

How is it possible that I should be chosen to be
a priest ? I know more
my own than of
sins of
my companions boyhood who were not called

in
to come so near to God. Was it that He saw
that I should not otherwise be saved ? that I am
not fit to battle with the world, or even to live
in the world ? that without the the surroundings

and supports of a priest's life and state I should
have sunk under the fraud, or force, or fascina-
tions of the world ? When I remember what I
was, how can I dare to take the word of God in
my mouth ? When I warn men against sin, why
do they not say, "Physician, heal thyself?"
When I tell them of their faults, I hear them
" own
say, Thou hast a beam in thine eye," and,
as S. Gregory says, ulcus in facie. And when I
preach the reign of the love of God in the heart,

and generosity, and self-oblation, knowing what
I am my impatience yesterday and my shrink-
ing to-day a voice says to me, "Thou whited

wall." Every priest who knows himself will
know what it is to be discouraged, saddened, de-
pressed by a multitude of crosses and disappoint-

ments, but none are so heavy to bear as our own

conscious unworthiness. S. Gregory of Nazian-
zum says of liimself: "This held me in a lower
state, and made me humble, that it Avas better to

'
hear (
than to profess myself
the voice of praise
a teacher of things beyond my powers namely, ;
the majesty, the sublimity, the greatness (of
God), and the pure natures which hardly appre-

hend the splendor of God, whom the abyss hides,
whose hiding-place is the darkness, being the
purest lighi, and inaccessible to the multitude,
who is in all and out of all who is all beauty ;
and above all beauty who illuminates and

;
eludes the speed and the sublimity of the mind,
always withdrawing in the measure in which He

isapprehended, and raising him who loves Him
upwards by fleeing from him, and when held
*
passing from his hands/'
Who has not remembered the day of his ordi-
u Who will
nation, and said, grant me that I
might be according to the months past, according
to theday in which God kept me ? When His
lamp shined over my head, and I walked by
His light in darkness. As I was in the days
of my youth, when God was secretly in my
tabernacle." f
2. Another sorrow of a priest arises from the
sins of his bad people. The chief and lifelong
*Orat. ii. Ixxvi. torn. i. p. 49. f Job xxix. 2-4.
mental sorrow of Jesus came from the daily con-

J:act of His divine sanctity with the sin of the
world. Looking upon the distortion and deface-
ment of the creation of God, He said, "0 just
Father, the world hath not known Thee." The
world knows not its Maker. It is a profound
contempt of the Divine Majesty not to know
Him. And yet for those that knew not what
they did Jesus prayed upon the Cross. But who
is there in our charge that does not know God ?
Even the grossest ignorance is an affected ignor-

ance. If we have in us the heart of our Master,
the sins on every side of us, sins of the flesh and
of the spirit, the havoc and ravage of Satan in
men, women, children, must be a ceaseless sorrow.
In the measure in which we have a hatred of sin
and a^ love of souls, the spiritual death of our
people will be always a perceptible and personal
grief. Ill-usage and ingratitude can be borne
patiently. All that men can say or do against
us is of little weight. A
priest is signum cui
contradicetur : he is a butt for all the slings and
stones of false and evil tongues ;
but though this
can do us no hurt, yet to be hated, scorned, and
ridiculed is cutting to flesh and blood. Never-
theless, this brings little sorrow. It may excite
resentment, but resentment dries up sorrow.

Sorrow comes from love, compassion, pity for
souls : such a sorrow is a sign of likeness to the
Good Shepherd. As S. Paul said to the Corin-

thians who turned against him, " I most gladly
will spend, and be spent myself, for your souls,
*
although loving you more, I be loved less."
Our Lord also had said before " If the world :
hate you, you know that it hated Me before it

hated you." f To be hated, therefore, is a coun-
tersign of our fidelity.
We live with the vision of souls that are dead
continually before our eyes. The plain of the

dry bones was spectral, but the revelry and sur-
feiting of souls that are spiritually dead is far
more ghastly. But needs a spiritual intuition
it
to discern it: therefore some men can live in the

midst of it without perceiving it and even we,
;
who ought tohave the first-fruits of the Spirit,

perceive it only in the measure of our discern-
ment.
Men of evil life are murderers of souls. By
by the infection of example,
direct intention, or
they destroy the innocent and turn back the

penitent. We can see the plague spreading from
home to home, from soul to soul. The reign of
sin and the shadow of death settle upon souls
and homes over which we have long been watch-
ing, but in vain. Sometimes Satan seems all but
visible : his presence palpable, and his power
may be felt in the overthrow of years of labor.

*2 Cor. xii. 15. t S. John xv. 18.
In every flock there will be the enemies of God,

open and declared, clandestine and concealed.
"
Of all such S. Paul says : Of whom I have told
you often, and now
you weeping, that they
tell
are enemies of the Cross of Christ, whose end is
destruction, whose god is their belly, whose glory

is in their shame, who mind *
earthly things."
3. But besides the sins of bad men, a priest
has by the luke'varmness of good men.
to suffer
That people should be so good, and yet not better ;
that they should be so full of light, and yet fall

so short of it ;
that they should do so many good
acts, and yet not do more that they should have

;
so few
faults, but so few excellences
that they ;
should be so blameless, but deserve so little
praise so full of good feeling, but so spare in

;
good works ;
so ready to give, but so narrow in
their gifts ;
so regular in devotions, yet so little
devout ;
so pious, yet so worldly ;
so ready to
praise the good works of others, and yet so hard

to move to do the like so full of censures of the
;
inertness and inconsistency, omissions, faults,

and lukewarmness of other men, and yet so un-
helpful and soft and unenergetic and lukewarm
themselves all these are spiritual paradoxes
and contradictions which vex and harass a priest
with perpetual disappointment. Where he looked
for help he finds none w here he thought he ;
T
* iii. 18, 19.

Philip,
could trust he finds his confidence betrayed ;
where he thought to lean for support he finds

the earth give way. There is something in
sorrow for sin which unites us with God. It
alarms, and warns us that we are in the front of
the battle, and that we can never put off "the
whole armor of God." a wrestling with
It is
spiritual wickedness in the high places of sub-

tiltyand strength, in which souls perish before
our eyes, and we ourselves are in danger. This
braces and confirms our courage and self-com-
mand. But the petty and paltry faults of good
people, the littleness and the selfishness, the self-
pleasing and the refined insensibility to the
sorrows, sufferings, and sins that are around
them these things irritate and provoke without
rousing our self-control. We
are tempted to
fret and complain under our disappointments
from good people and we understand S, Paul's
;
disappointment when he said, "I have no man

so of the same mind, who with sincere affection
is solicitous for you ;
for all seek the things that
are their own, not the things that are Jesus
Christ's." * As a rule, they who talk most do
least,and they who are always asking why this
or that is not done are the last to do what is
needed. Our people may be divided into talkers

and doers the doers are silent, and the work is
:
*rinlip. ii. 20, 21.
13
done ;
the talkers mostly find fault with, the way
of doing it, and the work itself when done.
Complaining is their contribution to the work,
and they give little else. It is sad and strange
how few will give their personal service. They
will give money, hut not time and trouble. Alms-
giving has less self-denial than personal work.
But personal care of the sick or the sorrowful or
the sinful is more precious in God's sight than
all gold and silver.
4. Another of the sorrows of a priest is from
false brethren. Under this name may be classed

not only apostates and men of unsound faith, but
dissemblers and betrayers of secrets, and whis-
perers and murmurers and detractors, and those

who hang about a priest's house, and note and
observe and pick up and carry away every dis-
content and grief and grudge that is against
him. Such men are usually profuse in words of
respect and of personal attachment and of de-
voted loyalty. Their reverence is servile, and
tlieir professions of goodwill beyond all measure.
Who can suspect such men without rash judg-
ment and an ungenerous mind? The better a
priest is, the more trustful he will be. He be-

lieves others to be as himself; he hates dissimu-
lation, and believes other men to be incapable

of Therefore he answers simply and without
it.
suspicion, and where he can speak out he tells

the questioner all lie wants to know. In a little

while a cloud of misunderstandings, misrepre-
sentations, and misstatements come like gnats
about the priest's head. Whence, why, and what
ahout, who can tell ? Friendships are broken,
resentments are kindled, the parish is divided,
dissensions separate families. At last the poor
priest remembers the day and the man and the
questions. It is a lesson for life ;
not the first,
perhaps, nor the last. And yet people blame

him for reserve and silence, as if it had not been
burnt into him by cautery. False brethren are
bad enough but false sisters are worse, in the
;
measure in which they are less accurate in hear-

ing and more unwearied in retailing.
These things are vexatious but there are
;
worse still. There are false brethren wlio carp

at every act of authority, andcriticise every
word. They are thoroughly out of harmony
with those who are over them. The parish priest
never does right, and can do nothing aright.
And this murmuring infects others with discon-
tent. These things, in themselves contempti-
ble, will nevertheless set a parish in contention
against their priest. A

spirit of criticism, once
roused, is ravenous and unrelenting.Peace and
charity are destroyed, and ill-will rises between
flock and pastor, from whose hands they receive
the absolution of the most Precious Blood and
the Bread of eternal life. At

sight somefirst
may wonder why S. Paul, after summing up a

black list of the sins of the flesh adds "enmities,
contentions, emulations, wraths, quarrels, dis-
" mur-
sensions, sects/' and closes the list with
ders, drunkenness, revellings, and suchlike." *
In truth, the spiritual sins of "enmities and
dissensions" are more Satanic than the sins of
the flesh, for Satan has no body; and they are
more at variance with God, because they are
spiritual, and God is charity.
5. The last great sorrow of a priest that can
now be added is the fall of a brother priest. It
may who has grown up with him from

be of one
boyhood, and was ordained with him on the
same day, or of one over whom he has watched
with the care and hope of an elder brother. He
was once innocent, bright in mind, single of
heart, his intelligence full of light, and his
natural powers largely unfolded. His outset
was full of promise. Every one looked forward
to a life of multiplying usefulness and of sacer-
dotal perfection.All at once, as a tree breaks
asunder and shows decay at the heart, he falls,
or little by little grow pale and droop,
the leaves
and a sickliness which none can understand
overspreads the tree. Some secret temptation,
some perilous allurement, some unchastened
*Gal. v. 19-21.
intimacy, some clouding of the conscience, some

relaxation of the rule, some neglect of self-
examination, some omissions of prayer, some
fatal opportunity j
when conscience is silenced,
and the will is weak and the temptation strong
then comes the first fall, after which to fall
again and again is easy. The gulf is passed,

and he enters upon an unknown world ubi nullus
ordo et umbra mortis. He wonders to find him-
self in a state so strange and new, and to be so
little afraid. Once he thought that after such a
fall he should have died ;
but now he finds his
life whole in him. And and one more,
Grod only,
know the truth, and the truth need never come out.
The seal of confession will cover it; and out-
wardly he is the same man priest and pastor.
Who shall know
he do not betray himself?
it if
To shrink from work, to cease to be seen and

heard, would call attention and awaken curiosity.
He goes on as before, or rather he is more seen
and more heard than ever. Nobody suspects
him. The stone in the wall is silent, and the
timber in the roof does not cry out who, then, ;
can know? Nobody could prove anything, even

if people suspect. Safety is impunity, and
impunity leads to impenitence. In the end all
comes out into the light, not so much by the
search of man
by the finger of God. Long
as
impunity gives time and occasion for a long

13*
career of reiterated and a daily practice

sins,
of simulating piety and of dissembling sin
hardens his forehead and his heart. He defies
all witnesses, denies all evidence, and persists
in deceiving all who can be deceived. But the

priest who loves him, and knows all cannot be
deceived and his sorrow is for the soul on which
;
the sacerdotal character was indelibly impressed

in the day when he was consecrated to be the
light of the world, the salt of the earth, the

image of the Son of God, a shepherd of the
sheep. His sorrow is also for the souls that

have been wrecked by the priest in his fall ;
for
the scandal to the faithful and to those that are
without, and for the sanctity of the priesthood

which has been stained, and for the Church
which has been dishonored, and for our Divine
Master, who has been once more sold and betrayed.
What sorrow can go beyond this ? All that can
"
be said is, "Alas, alas, my brother! *
*3Kingsxiii. 30.
CHAPTER XII.
THE PRIEST UNDER FALSE ACCUSATIONS.
GOD might have redeemed the world by a mani-

festation of His glory but He chose to do it by
;
shame. Jesus was rejected of men, and they hid

their faces from Him as if ashamed to own Him.
This lot He has bequeathed to us. Jesus was
falsely accused. No man ever more so. He was
called a Samaritan, and' told that He had a devil.
He was "a man and a wine-bibber, a
gluttonous
friend of publicans and sinners." He was a de-
ceiver, and a seducer, and seditious stirring up
;
the people, feigning to be a king and a prophet,
being a pretender and a blasphemer. He suf-

fered all the penalties of sin, its guilt only
excepted.
1. False accusation was hateful to Him, because
of His perfect holiness. To be baptized as if He
were a sinner was an act of divine humility.
The eyes of all were fixed upon Him. He was
151
152 THE PRIEST UNDER FALSE ACCUSATIONS.
counted as one of the sinners of Jerusalem. It

was bitter be even suspected.
to But to be
accused as a sinner was an infinite humiliation.
The bitterness of sin entered into His sinless
soul. He tasted the horror and the shame even
of those who
are justly accused. Innocent men
arraigned at the bar, and though falsely yet
skilfully accused of atrocious crimes, have after-
wards told us they had the horri-
that, for a time,
ble sense of guilt
upon them. And, in the measure
of their innocence, their hatred of the evil laid
to their charge will be more acute. To the sin-
ful it brings little pain for sin deadens the per-
;
ception of the baseness, the grossness, the deadli-

ness of sin. The agony of our Divine Lord in
the Garden came from the vision and the contact
of the sin of the world. The sins of mankind
before the Flood, the sins of the tribes of Israel,
the sins of the Christian world, and, above all,
the sins of His own priests these wrung from
Him a sweat of blood. sanctity of God in
The
contact with the sin of the world caused a sorrow
"unto death." For though God cannot sorrow
as God, God Incarnate sorrowed by the suffering
of His sinless humanity in this world of sin.
In the measure, then, of the innocence and
purity of a priest's life and heart will be his suf-
fering when falsely accused. They who accuse

him know the pain they
little inflict.They have
THE PRIEST UNDER FALSE ACCUSATIONS. 153
his delicacy of conscience, or the purity of

his heart, or his jealousy for the priesthood and
for the Name of our Divine Master. So far
a not what they do." The coarse,
know
they
and the rude, and the vindictive, and the male-
volent, and even the foolish and the reckless in
speech, with no ill-will, perhaps, but with great
want of caution, often inflict wounds upon a good
priest which are never healed.They would care
little if it were said of themselves and that is,
;
perhaps, their only excuse, and a very mean one.

2. And the false accusations against our Divine
Saviour came from those to whom He was always
doing good. For three long years in meekness
and gentleness He spoke with them of the king-
dom of God. He healed their sick, and cleansed
their lepers, and opened the eyes of their blind,
and fed the hungry, and raised their dead. And
the people heard Him gladly, and the little
children came to Him without fear. Virtue

went Out of Him to illuminate, to sanctify, and to
console. And yet He was hated and at one time
;
they sought to kill Him, at another to cast Him

down from the hill on which they dwelt. And
they spoke against Him, and accused Him falsely.
They returned hatred forHis love, and reviling
for His patience. This added a special pain.
Every priest must be ready to bear the same.
Those for whom we have done most are often the
most thankless ;
and at the first reproof or the
first refusal, however small., break out into bitter
ill-will. a proverb that men forget the
It is
score of times that we have said yes, and re-

member only the once that we say no. Of the
ten lepers only one returned to give thanks, and
he was a Samaritan. Priests, Levites, and Jews
passed the wounded man by the wayside. Only
one was found to help him, and he, too, was a Sam-
aritan. The Jews were blinded with the excess of
light, and surfeited with the abundance of their

mercies. They took all as a right, and crucified
the Lord of glory. But the Samaritans, in their
austere scarcity of light and grace, were, quicker
to perceive the goodness and the law of God.
So it is The favored become
often in our flock.
pampered, and they who have had least care

have most gratitude.
3. And the false accusations came especially
from those who knew Him. We
read that at
one time even His brethren did not believe in
Him. And at last one of His twelve disciples
betrayed Him. It often happens that a priest is
falsely accused by some one for whom he has
had a special intimacy, and on whom he has
bestowed a special care. It may be some soul
ready to perish whom he has plucked as a brand
from the burning. It often happens that they
for whom we do most are least grateful and
most malicious. Because so much has been done

for them, they exact more; and because more
cannot be done, they break out in jealousy and

vindictiveness. It would be but a little thing if
enemies who do not know us speak against us;

but when familiar friends, who have bsen freely
admitted to our confidence and within our guard,
who have lived under our roof and broken bread
with us when they turn and accuse us, it is far
more bitter. Inimici liominis domestici
ejus.
The care and kindness and forbearance we have
shown to them is all lost. Some passion of
jealousy or self-interest has mastered them.
They first turn from us, and then turn upon us.
If they had been strangers and unknown, we
could have better borne it but from them it has
;
a manifold ingratitude. They know us better

than other men. Their accusations are not from
ignorance or mistake. They know the falseness,
because they know the truth: and that galls
them. They can find nothing against us truly;
therefore they are irritated, and go to Satan's
forge for lies. Sister Emmerich says that Satan

in Gethsemane asked our Lord what He had
done with all the money that came from the
lands that Mary sold at Magdala.

4. And
the false accusation against our Divine
Master was believed by, not a few, but by the
majority of men. The bad believed it readily,
and rejoiced that He was one of themselves.

He had rebuked them, and warned them, and
irritated them by His example and crossed;
their
trade of wickedness, and defeated their plans,
and, it may be, had saved the innocent out of

their hands. It was joy to them that He could
be blackened by accusation, which, however false,
would still leave its stain, and never be for-
gotten. This is sharp enough. But it was
worse when He saw that the good believed Him
to be guilty : that they forsook Him, and shunned
Him, and passed Him by. The animosity of

immoral minds was easier to bear than the con-
demnation of the good; who, being deceived,
believed what was said against Him. Then the
rulers and guides of the people the scribes
and the priests, the men of strict observance
and large knowledge of the law they disap-
proved and discountenanced His exaggerated
teaching and His unusual way of life some- :
times all night in prayer, sometimes eating and

drinking with sinners. This Man, if He were a
prophet, would know ;
but He does not know,
therefore He is no prophet and if not a prophet,
;
then He is pretentious in His ways, and pre-

sumptious in His condemnations even of the
scribes who sit in the seat of Moses. Have any
of the rulers of the people believed in Him?
If not, no one should believe in Him. Many a
THE PIUEST UNDER FALSE ACCUSATIONS. 157
good priest is criticised, censured, accused, con-

demned, loudly or in silence, and all that is
said against him is believed and repeated. In
the homes where he used to be welcome there is
constraint. In the friends who used to greet

him there is a distance. The falsehood has done
its work, and no contradiction can ever overtake
it. It follows him like a shadow and it darkens
;
his path wherever he goes. It has become a
part of his public reputation the majority

;
believe it to be true. His brother priests believe

it. His Bishop believes it, and does not clear
him. The holy angels know it to be false.
But the priest was predestined to be conformed
to the image of the Son and He was accused
;
falsely, and men believed it to be true.

5. Lastly, our Divine Master died under the
cloud of false accusation. He was never cleared

of the reproach, though the witnesses could not
agree together. What matter ? The high priest
and the scribes condemned Him, and the major-
"
ity cried, Crucify Him. What more need have
we of witnesses?" His name was blackened,
and He died upon the Cross deserted by friends,
abandoned by men, and forsaken by God. He
died as a malefactor between malefactors, in the
sight of the multitude who once believed Him to

be a prophet, and now believed Him to be a blas-
phemer. Even after His death this ill name sur-

14
vived Him. "This deceiver said, while He was

yet alive." This same lot He left hehind Him to
them that "
are His. God hath set forth us
Apostles, the last, as it were, appointed to death.
We are made a spectacle to the world, and to
angels, and to men. We

are fools for Christ's
sake hut you are wise in Christ. We are weak
; ;
but you are strong. You are honorable but we ;
are without honor. Even unto this hour we

both hunger and thirst, and are naked, and are
'buffeted, and have no fixed abode. And we
labor, working with our own hands we aro ;
reviled, and we bless we are persecuted and wo

;
suffer it. We are blasphemed and we entreat.

We are made the refuse of this world, the off-
scouring of all even until now."* "The dis-

ciple is not above his master, nor the servant
above his lord. If they have called the Master
of the house Beelzebub, how much more them of
the household. "f Why should we complain
if we 1)3 blackened with accusation, and die
under it? Innocence falsely accused is a close
conformity to the Son of God.
Three thoughts, arising from all this, may give
us both peace and strength when we are falsely
accused. The first is, that innocence, suffering
under sin, suffers for sinners. It is what S. Paul
" those things that are
describes as filling up
*1 Cor. iv. 9-13. j S. Matt. x. 24, 25.
wanting of the sufferings of Christ."* The suf-

ferings of the Head redeemed the world. The
infinite merits of the Cross have purchased all
things for us. But the suffering of the mystical

Body, and of every member of it, is united to
the Passion of Jesus, and through Him it as-
cends, as an act of obedience, and patience, and
self-oblation, to the Father.
The second thought is, that sinners are never
so near their Divine Master as when they suffer
Peter says "
innocently. S. Dearly beloved,
:
think not strange the burning heat, which is to

try you, as if some new thing happened to you ;
but if you partake of the suffering of Christ, re-

joice that when His glory shall be revealed you
may also be glad with exceeding joy. For if
you be reproached for the name of Christ, you

shall be blessed ;
for that which is of the honor,
glory, and power of God, and that which is His

Spirit, resteth upon you." f If we are on our
Lord's side we shall suffer both for Him and witli
Him. Wherever His Cross is, there He is also.
Never so near as when we need Him most. Our
shame, and pain, and burning of heart are the
pledges of His nearness, and that He is opening
our understanding to know what books cannot
teach us. How often have we read the words,
" A faithful
saying for if we be dead with Him,
:
* Col. i. 24. 1 S. Tet. iv. 12-14.

we shall live also with Him ;

if we suffer, we
shall also reigri with Him." * To be falsely ac-
cused is the last conformity of the servant to his
Lord.
The third thought is, that our Divine Master
has some greater work for us to do. He is fitting
us for by suffering, by taking away the sweet-
it
ness, without which hirelings will not serve Him,

by purifying our love from resentment against
those who and from all weak
despitefully use us,
pity for ourselves. we have accepted our
Till
Master's lot, whose three companions, B. Angela
of Foligno says, were Poverty, Sorrow, and Con-
tempt, we shall not be worthy to be priests or

soldiers of the Heart that was pierced. He gives
to all His servants a measure of work according
to their power. To the many He gives an easier
task, to some a harder, to a few the hardest of
all. All priests stand on Calvary ;
but some are
nearer than others to His Cross. He measures
out the share of His Cross as each can bear it.
Some it touches only for a moment ;

on some it
falls often ;
some have the prolonged lot of
Simon of Cyrene ;
others have the mocking,
others the vinegar and gall some the desola- ;
tion, and a few the false accusation under which

He died. S. Eomuald, S. Peter Martyr, S. Francis
of Sales, S. Joseph Calasanctius, S. Vincent of
*2S. Tim. ii. 11, 12.
Paul tasted this bitterness, and many more. It
made them Saints, and fitted them for their

work for they were called to do the works of
;
Saints. If, then, we have some share in this

a sure sign of His love and of His will
lot, it is
to use us in some way as instruments of His
power. Let us, then, never faint under it nor

fear, nor go about for human defenders, nor use
human arts for our justification. Leave it to
Him. "Commit thy way unto the Lord, and

trust in Him, and He will do it and He will ;
bring forth thy justice as the light, and thy
judgment as the noonday." * When this token

of His special service comes to you, give thanks.
Say, Benedicam Dominum in omni tempore. I

will bless the Lord in all times: in the time
of peace, and in the time of trouble ;
in the
time of gladness, and in the time of affliction ;
in the time when men trust me, and in the

time when they mistrust me ;
in the time
when they speak me fair, and in the time
when they lay to my charge evil that I know
not, and falsehoods that are believed as true.
*Fs. xxxvi. 5, 6.
14*
CHAPTER XIII.
THE PRIEST'S FRIEND.
IT is not to be denied that the life of a priest is

a life of austere loneliness. From
the day that
he is set ordination the words are true
apart by
of him, "Without father, without mother, with-
out genealogy, having neither beginning of
days nor end of life but likened unto the Son of
;
*
He leaves home and
God, a priest for ever."
friends; his birth and name and race are for-
gotten no one asks where he was born, or cares
;
where he may die. He is separated from the

world, and never more alone than when he is in
thronging streets and crowded rooms. It is true
that he has his flock, his brethren in the priest-
hood, the whole visible Church, and all the

Saints as his companions. But all this is not
enough. There is a need of something nearer than

this. Priests sometimes seek it in friendships,
*Heb. vii. 3.
162
THE PRIEST'S FRIEND. 163
and in innocent relations of special intimacy.

They need, as all men do, the solatium humanita-
tis. But in seeking it, or in accepting it, they
" For
often fall into a snare. by whom a man is
overcome, of the same also he is the slave."*
By whatsoever a man is overcome, by the same
he brought in "bondage. There is no bondage
is
greater for a priest than an unbalanced personal

attachment. When
he was ordained he gave
his whole soul to his Divine Master; and in
return he received the liberty which set him
free from all inordinate friendships and all
undue This liberty consists in
attachments.
a perfect equilibrium of his mind. It is poised
on the love of God reigning over all his affec-

tions, perfecting them warmth and tender-
all in
ness to all about him, but forbidding them so

to attach themselves to any one as to lose their
balance or the perfect equilibrium of their mind.
The sure signs of an unbalanced mind are
frequent meetings, many letters, long visits,
weariness at home, restless seeking, waste of
time, impatience of solitule. When a priest
finds his evenings tedious, his own room lonely,
his books tasteless, it is clear that he has lost his
equilibrium. He is in bondage to something or

to some one, and he has lost his perfect liberty
of heart. S. Jerome says: "Let the cleric who
*2 S. Pet. ii. 19.

164 THE TRIEST'S FRIEND.
serves the Church of Christ

first interpret his
name, and, rinding the definition of his name,

let him strive to he what he is called. For if
deros in Greek in Latin, clerics are, there-
is lot
fore, so called either because they are of the lot

of the Lord, or because the Lord is their lot
that the portion, of clerics. He, therefore,
is,
who either himself the portion of the Lord,

is
or has the Lord for his portion, ought so to live

that he may both himself possess the Lord, and
be possessed by the Lord. He who possesses
the Lord, and says, with the prophet, 'The Lord
is my .portion/ can have nothing besides the
Lord ;
he have anything besides the Lord,
for if
the Lord will not be his portion pars ejus non
erit Dominus." *
"God spoke with Abraham as a man speaketh
with his friend." Our Lord said: I call you not
servants, but friends. The priest's friend is his
Divine Master. And His friendship is enough.
But it is enough only to those who reston it
alone. It cannot be mingled with lower friend-
ships. It must reign in us as on a throne.
Our Lord has promised to be " with us all days,
even unto the consummation of the world."
And He has ordained a way of personal presence,
"above the order and conditions of nature," in
which He is always with us. The priest's friend
*De Vita Olericorum, torn. iv. p. 259.
is Jesus in the most Holy Sacrament, abiding

for ever in the midst of us; and the priest is
with Him morning,
noon, and night, in con-
tinual intercourse, and a perpetual relation of
love and protection on the one side, and love and
service on the other.
1. This divine friendship consists first, and
above all, in an identity of will with His will.
Friendship is defined as idem velle idem nolle.

This identity comes from assimilation to Him.
If we Him, we shall love and hate as
are like
He loves and hates. The same things will be to
us bitter or sweet as they are to Him, "We,
beholding with open face the glory of the Lord,

are transformed into the same image from glory
* But a
to glory, as by the Spirit of the Lord/'
priest is to be the likeness of His Master to the
world; and that likeness is a condition to the
reception of Holy Orders. His will, therefore,
ought to be identified with the will of his Lord.

And so long as wills are identified friendships
cannot fail. We well know what His will is for
us. He wills "all men to be saved." f He wills
our sanctification. J He wills that we trust Him
altogether; that we not only say, but mean in
all things, "Not my will, but Thine be done."
He wills also our happiness, and that with a
divine longing, which exceeds all our inordinate
* 2 Cor. 18. Tim. Thess. 3
iii. 1 1 S. ii. 4. J 1 iv.
166 THE PRIEST'S FRIEND.
cravings. The chief and governing desire of all

men is to be happy. All their efforts are aimed
at happiness, or rather at what they mistake for
it, thinking that it will make them happy.
But most men fail to obtain it, because they
cannot discern the true from the false. Hap-
piness is holiness. There is but one way to this
one end; all other desires are deviations from

happiness. He desires our happiness in the only
true form and way. If we desire the same, then
in this also we are of one will with Him. And
this union being founded on a divine reality is
eternal.
2. not only unity of will, but a
Friendship is
mutual goodwill each to each. Amicus alter ego.

Sacerdos alter Cliristus. The will of a friend is
not only an austere goodwill, severely just. It
is also a kindly will. Sometimes the truest
friendis too high and exacting in his wisdom
and conduct towards us. We trust him, but

shrink from him. Not so our Divine Friend.
He is kindly and pitiful He knows our infirmi-
;
ties, and He meets them with the tenderness of

compassion. We know that we are in His hands,
and our whole life is ordered by Him. If He
chastise us, it is because He loves us. He does
not willingly afflict. It is only because affliction
is necessary that He wills it for us. If it were
riot necessary it would not come. No unnecessary

pain can come except by and from ourselves.

When it comes He grieves over it. Without
taking from us our freedom, and thereby reduc-
ing us from man to a machine, He could not
protect us from ourselves. But all the discipline
of sorrow and suffering which He wills for us,
He wills in measure and proportion to our need.
Less would not sanctify or save us. More than
is needful will never come. We do not see as
yet the end for which He is working, or the
purpose of what He does. But His words
to
were our sakes " What
Peter spoken also for I :
do thou knowest not now, but thou shalt know

hereafter." *
We know, too, that He wills for us all necessary
good; that nothing in Providence or in grace
will bewanting for our welfare in this life or
for our eternal salvation. We are always exact-
ing from Him the signs of His goodwill before

we trust Him. But when we see proofs there is
no room left for confidence. When we are in
straits and anxieties and see no human help,
then is the time to trust Him. We read of those
who in the depth of their need have knocked on
the door of the tabernacle, asking for bread. A
priest has this ready access to his Master in every
time of need. He is the guardian of his Lord,
who dwells under his roof or hard by in the
*S. John xiii. 7.
sanctuary; and to Him he carries the account of

all his troubles and cares personal and pastoral.
All that befalls him, all his perplexities and
perils and wants, he pours out to Him. The
priesthood assures him that he is predestinated
to be made conformable to the
image of the
Son, and therefore that all things will work to-
gether for his good under the guidance of a
divine and loving will.
3. Once more, in friendship there is mutual
service: not mercenary, nor stipulated, nor self-
" Ye
seeking but generous, glad and grateful.
;
have not chosen Me

but I have chosen you,
;
and have appointed you, that you should go and

should bring forth fruit." * He was our Master
before we were His servants and He knew what
;
He would do with us and by us. We are not

our own, but already bought with a price. All
we are is His. All faculties and powers of
nature, all graces and gifts of the Holy Ghost,
are His. A
priest's whole life, if he be faithful
to his priesthood and to himself, is, or may be,
and therefore ought to be, a service to his Mas-
ter. Even the common actions of our daily
life are consecrated to Him, for we are wholly
His. "Whether you eat or drink, or whatso-

ever else you do, do all to the glory of God." f
"All whatsoever you do, in word or in work,
*S. John, xv. 16. tlCor. x. 31.
all things do ye in the name of the Lord Jesus

Christ; giving thanks unto God and the Father
* This pervading motive, actual, vir-
by Him."
tual, or at least habitual, renewed morning by
morning in Mass and after Mass, and through
the day, especially in times of anxiety, danger,
or temptation, is a continual service done for
loveand loyalty to our Divine Friend. How
much more the sacred actions of our priesthood.
The daily commemoration of Him with which
the day begins ;
the oblation of His Sacred
Heart, with all its adoration, for the glory of the
ever-blessed Trinity the offering of His precious
;
Body and Blood, which redeemed the world and

makes propitiation continually for the ever-mul-
tiplying sins of men, hastening the ascent of
souls that are in expiation to the vision of peace ;
the feeding of the multitude with the Bread from

heaven all these acts of divine service to Him
are fulfilled in every Mass we say. A day so be-
gun can hardly end in waste and cold and the

dim lights of this world. Why does not the
fragrance and the fervor of our Mass sustain us
through the day ? It is the keynote, and all our
hours ought to move in harmony, Every word
spoken in God's name every act, however small,
;
done for our Lord's sake, consciously or in the

habitual exercise of the priestly or pastoral office ;
* Coll. iii. 17.
15
1YO THE PRIEST'S FRIEND.
every Sacrament administered, every declaration

of the word of God, every soul sought and found,
every sinner converted, every penitent sustained

all this is direct personal service rendered to
our Divine Friend. Into this service, too, may
be counted the conscientious use of time, patience
under sorrows, humility under false accusation
which no faithful priest will ever escape. And
while our day is full of this service to Him, He
is always serving us with more than a mutual
fidelity. We little know how He guides and

guards and compasses us about, and lays His
hand upon our head when the fiery shafts of the
wicked one fly thick around us. The dangers
that we know are many but many more those
;
that are unknown. We pray God to deliver us

from our secret sins we have need to pray that
;
He may deliver us from our secret dangers.

There is a shield over us which is turned every
way, as the assault comes upon us from all sides

when we least know it to bo near. Surrounded
all day long by the world, good and bad, men
and women, upright and designing, open and
false, happy is the priest who can return at night
to the presence of his Master needing only to
wash his feet. How many who go out a latere
Jesu in the morning bright and peaceful have
come back at night downcast and sad, with many
memories unworthy of a servant and a friend.
Still He is always the same. We vary and

change and are overcast an:l lose our morning
light. A blight and a tarnish fall upon us. But

He is unchangeable in love, pity, and forgive-
ness. Before we lie down to rest He will absolve
us from the failures and inconsistencies of the
day. This sense of mutual service knits the

bond which unites friends together.
4.Moreover, friendship is patient; but here
is no reciprocity with our Divine Friend.
Patience is all on His side. And His patience
is inexhaustible. His countenance never changes.
His Heart is always full of love. When we
come back to Him He is as we left Him, for in
Him there is neither variableness nor shadow of
alteration. The Eternal Love is immutable,

and the deified human heart can never change.
As He bore with the contentions, and rivalries,
and ambitions, and slowness to believe in His
first disciples, so He bears with us. Only they
were not priests then, and we are. After their
ordination they were soon restored to strength,
and lifted above themselves. We begin with
our priesthood and pastoral care, and we have
still many of the faults which they had before
they received their supernatural powers. And

yet He dwells in the midst of us, silent and
calm, seeing all our faults, yet blind to them for- ;
giving them, as He forgave Peter, with renewed

commands to feed His sheep. His patience, too,

is generous. He is easily satisfied. One word
of self-accusation, of self-rebuke, of self-reproach,
and all is past. We cannot and ought not to
forget our unworthy words and actions, but He
puts them behind His back. "He will not
break the bruised reed, nor quench the smoking
flax." * He waits in patience and in hope for our
growth in perfection. And it is He that is the
first to draw us to Himself before we have
resolved to come. We fear and hesitate from
conscious unworthiness, till an impulse of the
will overcomes reluctance. It needs a firm con-
science to examine itself truly. We see our
faults without looking at them. To look is dis-
quieting and humbling. It breaks our peace

where there ought to be no peace till we have
been open and honest with our good Master,
who will easily forgive us if we do not so easily
forgive ourselves.
5. Lastly, in friendship there is mutual society.
When friends are united inlove they are in
union, even though they be as far as sunrise and

sunset apart. The consciousness of united wills
and mutual kindliness and mutual service and
loving patience, with the memories of past days
of affection and of happiness, makes the absent
to be present, and those that are unseen to be all
*Isaiasxlii. 3.
THE PRIESTS FRIEND.
but visibly with Letters come and go and

us.
messages are interchanged, and we feel to share

in all they desire, arid we know that they share
in all that belongs to us. Such the society of
is
human friendship, even when friends are parted

far asunder. It is more sensible and active the
nearer they are. In a household all are not
always together, but all are conscious that all are
under the same roof, and that they are one in

heart and will. The friendship of a priest with
his Lord is beyond all this in conscious nearness
and conscious intimacy. We may go to Him
at any hour. If He be silent, we know His
meaning and His mind. He always welcomes
us when we come to Him. He listens to all we
say, and He consoles us by listening to our voice ;
for it is a relief to unburden our soul to a friend,
though he answers not a word. We know that

we have His sympathy that He feels with us ;
and for us that all we say is noted and remem-

;
bered ;
and that if He be silent now, the day is
not far off when we shall hear Him say, " Enter
thou into the joy of thy Lord."
No priest, then, is friendless. There is always
one Friend in whom we may find perfect and
changeless rest. Other friends often grieve and
disappoint us. One only Divine Friend never
fails. But our perception of His friendship will
vary in the measure in which we maintain our
15*
THE PRIESTS FRIEND.
liberty from all unbalanced human attachments.

We owe our whole heart to Him from the hour
of our ordination, and if we abide in this equili-
brium AVC shall find His friendship alone enough.
It is craving for human sympathy that
this
hinders our sense of the divine. S. Paul could
say,Cupio dissolvi et esse cum Christo. Some of
the servants of our Lord have prayed Him to
stay His consolations as too great for them. They
were detached from all creatures who so prayed.
But in the measure in which we keep ourselves
from all importunate and intrusive human friend-
ships, which, being sensible, and visible, and
always at hand, so easily steal away what is duo
to our Divine Friend, in that measure we shall
find rest,and sweetness, and sufficiency in Him.
we be weak and wander to human friend-
If
ships, we shall soon find that there is no rest

anywhere else. Everything else is too narrow
for a soul to rest on too changeful to be trusted
; ;
too full "of self to give room for us. The priest
who leans upon any human friendships, how
holy soever they be, will soon find that instead
of rest he has disquiet, instead of consolation a
wearing and multiplying anxiety. Quid enim

mihi est in ccelo, et a te quid volui super terram f
Defecit caro mea, et cor meum ; Deus cordis mei,
et pars mea Deus in ceternum. *
*Ps. Ixxii. 25, 26.

THE PRIESTS FRIEND.
Q<J5- T
Do
not let any one think that a prieik^Vh-Q ,~
has one Divine Friend will be cold or
or careless of flock and friends, of the lonely
and the forsaken. The more united to his
Master the more like Him he becomes. None
arc so warm
of heart, so tender, so pitiful, so
unselfish, so compassionate, as the priest whose

heart is sustained in its poise and balance of
supreme friendship with Jesus and in absolute
independence of all human attachments. His

soul is more open and more enlarged for the
influx of the charity of God. We are straitened
not in Him,, but in ourselves. As our hearts
are so shall be the descent of the love of God.
We shall be replenished as we can receive it.
What S. Paul asked for all Christians at Ephesus
is above all true of priests and pastors, "That

you may be able to comprehend with all the
Saints what is the breadth, ard length, and
height, and depth: to know also the charity of

Christ, which supasseth all knowledge, that
you maybe filled unto all the fulness of God."*
No man will be so like Jesus in the tliree-anJ-
thirty years of mental sorrow and human com-

passion as the priest in whose heart his Divine
Master reigns alone.
*Ephes. iii. 18, 19.

CHAPTEK XIV.
THE PRIEST AS PREACHER.
THE Council of Trent teaches that preaching is

* S. Paul said of
the chief duty of Bishops.
himself: "God sent me not to baptize, hut to
preach the Gospel. "f For what is preaching?

It is speaking to men in God's Name. It is to
declare the Word of God. f It is to he ambas-
sadors for Christ. It is "the ministry of recon-
||
ciliation/' Tf the offer of salvation to men. " For

whosoever shall call on the name of the Lord
shall he saved. How shall they call on Him in
whom they have not believed ? or how shall they
believe in Him of whom they have not heard?
and how shall they hear without a preacher?
and how shall they preach unless they be sent?
As it is written; How beautiful are the feet of
them that preach the gospel of peace, of them
*Sess. xxiv. De Ref . c. iv. f 1 Cor. i. 17. J S. John i. 1-3.
||
2 Cor. v. 20. 1 1bid.
176
THE PRIEST AS PREACHER. 177
that bring glad tidings of good things." * How

beautiful are the feet of the messenger coming
"upon the mountains/' as the prophet writes

thatis, coming down with a message from the
eternal hills.
In the beginning it was the Bishops alone
who preached. The needs of the faith compelled
them to delegate this, their chief office to the
priesthood. Dionysius the Areopagite calls

them therefore illuminators. They were then
preachers, messengers, and evangelists. They
were not pulpit orators.
1. The preaching of the Apostles was the
voice of their Divine Master prolonged in all its
majestic simplicity. The people "wondered

at
the words that proceeded out of His mouth."
Surely "no man ever spoke like this Man."

And yet a child could understand His words:
they were as transparent as the light they were ;
few and persuasive. It was the intelligence of

God Incarnate speaking to man in human
speech. It was the Truth Himself in articulate
words penetrating the intelligence of men.
For brevity,
simplicity, plainness, the words
of Jesus are an example to preachers, as His
life is an example to the
pastors of His flock.
We cannot conceive in our Divine Master the
studied efforts of rhetoric or gesture. Calmness,
*Rom. x. 13-15.
1 78 THE PRIEST AS PREACHER.
majesty, and the might of truth were the attri-

butes of His words to men.
The sermons of S. Stephen, S. Peter, S. Paul,
in the Book of Acts prolong His divine voice.
It may be truly said that in them He fulfilled
His own promise. " He that heare-th you heareth

Me." So, again, in the Epistles of S. Paul, S.
Peter, and S. John. The character of each comes
out in their writings, but the brevity, simplicity,
and plainness of their Master's teaching is still
maintained. The absence of all art, of all self-
conscious effort for came from the con-
effect,
sciousness of a divine message. The necessity
that was laid upon them cast out all unworthy
reflection upon themselves. S. Paul distinctly
tells the Corinthians that he would use no arts
of their rhetoricians, no imposing subtilties of
their philosophers. an unspeakable
There is
power and grandeur in his few and simple words :
"And I, brethren, when I came to you, came not

in loftiness of speech or of wisdom, declaring
unto you the testimony of Christ. For I judged
not myself to know anything among you, but
Jesus Christ, and Him crucified. And I was
with you in weakness and in fear and in much
trembling. And my
speech and my teaching
was not in the persuasive words of human wis-
dom, but in showing (demonstration) of spirit
and power that your faith might not stand on
:
THE PRIEST AS PREACHER.
the wisdom of men, but on the power of God." *

The weakness and fear and trembling arose from
the consciousness of a divine mission of life arid
death. And his fear of human

persuasion came
from the intuition of faith, which told him that
divine faith must stand on divine truth, and that
the wisdom of man is not the word of God.
Human oratory may generate human faith.
Divine truth has a sacramental power which
converts the soul to God.
2. The Apostles spoke out of a fulness of light
and of fervor which was special and incommuni-

cable, and that fulness had two causes. The first
was that they had seen the Incarnate Word.
" The Word was made
flesh, and dwelt among
ns."t "That which was from the beginning,

which we have heard, which we have seen with
our eyes, which we have looked upon, and our
hands have handled, of the Word of life. For
thelife was manifested and we have seen and
;
do bear witness, and declare unto you the life

eternal which was with the Father, and hath
appeared unto us." J

" We
have not followed
cunningly devised fables when we made known
to you the power and presence of our Lord Jesus
Christ, but having been made eye-witnesses of

His majesty." ||
*lCor. ii. 1-5. f S. John I. 14.

i 1 S. John i. 1., II 2 S. Pet. i. 10.
180 THE PRIEST AS PREACHER.
This gave to them a spiritual condition of

mind which we call reality. What they declared
they had seen what they taught they had heard
:
from His lips. They could not doubt, or hesitate,

or qualify, or draw back before any contradiction.
As S. Paul said, " If God be for us, who is against
us?"* Their personal converse with our Lord,
and commission from Him, gave to
their direct
their words and their life a momentum which
nothing could arrest. Their preaching was the

outpouring of their unchanging consciousness.
Their whole soul, intellect, conscience, heart, and
will went with every word. Their preaching
was the testimony of an eye-witness and an ear-
witness. It had in it a force beyond all words.
Words rather hinder than help the directness

and the power of truth when simply told by
those who believe what they say. Men just de-
livered from some great danger, or coming from
some terrible sight of death, use few words. If
they use many, we feel that they have but little
sense of what they have seen, and of what they

are saying. They who had stood on Calvary and
watched through the three hours, and they who
saw Jesus after He rose from the dead, and S.
Paul who saw Him till he was blinded by His
glory, so long as life lasted must have been
penetrated in every faculty and sense and fibre
*Rom. viii. 31,
with the presence and the Passion and the love

of Jesus. It must have been hard for them to
hold their peace. They must have desired a
hundred languages and voices and tongues to
declare all day long the Passion on the Cross,
the glory of the Resurrection, and the peace of
thekingdom of God.
The other cause of the special power and force
of the Apostolic preaching is alsoincommuni-
cable namely, the inspiration of the Day of
a
Pentecost. They were filled with the Spirit."
The parted tongues of fire were emblems of the
light and ardor with which they declared the
Word of God to men. "Are not my words as
a fire, and as a hammer that breaketh the rock
in pieces?"* Such were the words of the Apos-
tles, wheresoever they went in all the world.

We cannot conceive these messengers of the
kingdom of God laboring to compose their speech
or studying the rules and graces of literary style.
The records of their preaching in the New Tes-
tament are artless and simple as the growths of
nature in a forest, which reveal the power and
the beauty of God. Their words and writings
are majestic in their elevation, and depth, and
pathos, and unadorned beauty, like the breadth
and simplicity of the sea and sky. Their whole
being was pervaded by the divine facts and
* Jerem. xxiii. 29.
16
truths, the eternal realities ofwhich they spoke.

They needed no preparation, no study, not even
reflection. They spoke as their Master had
" We
spoken before them: speak what we know,
and we testify what we have seen." *
3. But perhaps it will he answered that our
state is so absolutely unlike, and so remote from
theirs, that our preaching must he the result of
preparation, study and intellectual effort. To this

the answer may he both yes and no. And first,
in the affirmative. Not only is preparation needed

for a preacher, but such preparation as perhaps
goes far beyond what the objector intends. By
preparation is commonly understood a carefully
written composition, carefully committed to mem-
ory. It were well if all priests faithfully made
such preparation. But the preparation required
for a preacher goes farther back and is deeper
than this. It is the preparation, not of the ser-
mon, but of the man. It is the remote, not the
proximate, preparation which is chiefly needed.

The man preaches, not the sermon, and the ser-
mon is as the man is. S. Paul says,
"
We preach
not ourselves, but Christ Jesus our Lord." f Now
they who were full of His mind and presence
could so preach, but no others can. Most men do
preach themselves that is, their natural mind

and the measure and kind of their gifts or
*S. Johniii. 11. | 2 Ccr. iv. 5.

acquisitions come out and color and limit their

preaching. The eloquent preach eloquently, the
learned preach learnedly, the pedantic pedanti-
cally, the vain-glorious vain-gloriously, the empty
emptily, the contentious contentiously, the cold

coldly, the indolent indolently. And how much
of the Word of God is to be heard in such
it be said that such men
"
preaching ? Can preach
"
not themselves, but Christ Jesus our Lord ? If
our sermons are what we are, we must go a long

way back in preparing to preach. The boy must
preach, and the youth must preach, that the man
may preach. It may be answered, S. Augustine
was one of the greatest of preachers, but he began
late in manhood. S. Augustine, like S. Paul,
belongs to a special category, of which we will

speak hereafter. The Church, in the Council of
Trent, intends that from twelve years the sacred
age of the Divine Teacher in the Temple

"
boys tonsured, and in the cassock, the habit of
* should be trained
religion," up in seminaries.
Of we will speak first and we may say at
these ;
once that we need in our proportion what the

Apostles had in fulness. If we were full, as we
ought to be, of the divine facts and truths of faith,
we should never lack the matter and if we were
;
united, as we ought to be, in heart and will with
* Pontif Rom.
. De Clerico f aciendo.
our Divine Master, we should not lack either
light or fervor.
But to return to preparation. If it is the man
is a life
that preaches, preparation it must begin
:
early. In boyhood we ought to learn our mother-

tongue no hard task, if those who teach us
know it themselves we ought also to learn early
;
how to use our reason. There is nothing recon-

dite or difficult in logic, nothing that boys could
not learn as soon as they know their grammar.
This remote preparation is radical and vital.
Then in due time comes the knowledge of Holy
Scripture, which explains the Catechism and ;
theology, which unfolds and develops the Cate-

chism into the science of faith. These prepara-
tory disciplines cannot be got up on occasion
when wanted. They must have been wrought
into the intelligence by a continuous and pro-
gressive formation.
There will always be exceptions to every law,
even of nature. Among those who see, some are
dim-sighted among those who hear, some can-
;
not discern the distinction of musical notes so ;
itmay be true that among those who know, some

may not be able to utter in speech what they
know in thought. But these are exceptions, and
may be set aside. Nervous agitation, want of
self-command, fear, anxiety, desire to succeed,
and the like often make men lose their self-pos-
session. Then they stammer and forget. But

as a law of our mind we may lay it down that
\vhatever is really known can be surely said.
Verbaque prcerisam rem non invita sequentur.

We think in words, and every thought clothes
itself as arises in the mind.
it If, then, we
acquire the habit of thinking, we should acquire

simultaneously a habit of mental utterance in
words, and the utterance of the tongue would
follow by a law of nature. The chief hindrance
to want of thinking.
this is the read or We
copy the thoughts of other men, which, therefore,
are not our own we appropriate them by
:
memory. But memory is not thought; and to

think and to remember at the same time is a feat
that few can accomplish. We may trust to
memory altogether, or to thinking altogether ;

but
the two mental processes impede each other, and
cannot be safely combined. While men are re-
membering, thinking ceases ;
and when men
think,memory is suspended. What need of
memory when a man speaks out of the fulness
of his present consciousness ? It is a proverb
that every man is eloquent on his own subject.
Statesmen, lawyers, men of science, poets, sol-
diers, traders, each in his own craft, is ready and
fluent at any time, howsoever sudden. They
speak with facility and fulness. The habitual
thoughts of each are upon his calling, work, or
10*
and without preparation he is ready at any

craft,
moment to speak correctly and promptly. Why
is it, then, that a priest cannot without prepara-
tion speak for God and for His kingdom, for His
truth and for His law ? If we were full of these
things, if we realized them and lived in them as
the convictions of our reason and the affections
of our hearts, to speak of them would be even a
relief. We
are never weary or embarrassed in
speaking of thoso we love, and of the things

that are dear to us. In the measure in which we
realize the world of faith, the eternal truths, the
nature of sin, the love of souls, their danger of
perishing, we shall find no difficulty in speaking

on them with sincerity arid simplicity. It is the
desire to be eloquentand to shine as orators that
causes unreality, vain-glory, and emptiness.* If
we could only forget ourselves and speak seriously
for God, we should find less difficulty in preach-
ing and the people would hear us gladly, be-

;
cause they would believe that we mean what we
say. are very quick to perceive, it may be

They
said to feel, whether a priest speaks from his
heart or only from his lips. The homilies of
the early Fathers are unostentatious and full of
Holy Scripture. f S. John Chrysostom might be

* " Conturbatus siccatus quia exaltatus."
qui siccatus ;
S.
Aug. Serin. 131. torn. v. p. 6i2.
f S. Jerome says "Sermo Sacrarum Scripturarum lectkme
:
ronditus sit. Nolo te declamatorcm esse et rabulum." Ep. ad

Nepot. torn. iv. p. 262.
THE PRIEST AS PREACHER. 1ST
quoted as florid in style but it ;

is not the self-
conscious and stilted declamation whic'li is praised

as pulpit oratory. And S. John Chrysostom
speaks in the style of S. Paul and his mind
;
was so like that of the Apostle that he was be-

lieved to write and speak with a special assist-
ance from S. Paul. At all times preachers have
been tempted to self-manifestation. We
are
told that when
S. Bernard was preaching his
sermon one day Satan said to him, "You have

"
preached most eloquently and S. Bernard an-
;
swered, "I neither began for thee nor will leave

off for thee." We
read, too, in the life of S.
Vincent Ferrer that, having to preach before the
King of France, he elaborated his sermon. It
failed, and fell flat. The next day he preached
again with little preparation. The King said to
him, "Yesterday I heard Brother Vincent: to-
day I have heard the Holy Ghost." It may,
however, be truly said that pulpit oratory came

in with the revival of paganism, impiously called
the Renascimento. Men's heads were turned with
literary vanity. The ambition to copy the
Roman orators in style and diction and gesture
destroyed the simplicity of Christian preachers,
and bred up a race of pompous rhetoricians,
frigid, pretentious, and grandiloquent. The
evil, once in activity, spread, and has descended.
vSaints have labored against it in vain S. Igna-
tius with his energetic plainness, S. Philip with

his daily word of God, S. Charles with his virilis
simplicitas his manly simplicity. But the flood

had set in, and it hore down all opposition. The
world runs after pulpit orators. They please the
ear, and do not disturb the conscience. They
move the emotions, but do not change the will.
The world suffers no loss for them, nor is it
humbled, nor wounded. We have not, indeed,

seen our Divine Master, nor heard His voice ;
but if
by and mental prayer we realize
faith
His presence, His truth, His will, and our own
commission to speak in His name, we shall be
filled with a consciousness of the unseen world
and its realities, and out of that fulness we shall

speak. We shall, indeed, need careful and
minute preparation of what we are to say. But
having a clear outline in our intellect, words
will by a law of our nature follow the spon-
taneous courses of our thought. But for this
an accurate preparation of the subject-matter
with pen and ink, analyzed and divided logi-
cally, with terms and propositions well defined,
is absolutely necessary. Then this outline or
synopsis must be thought out and impressed,
not upon the memory, but upon the intellect,
so that the whole, with its parts and its con-
tinuity, is present to the mind, not by remember-
ing, but by reasoning. This kind of preparation

requires more thought and mental industry than

writing out a composition and learning it by
heart. The difference between the two pro-
cesses is this : the written sermon is what we
thought when we wrote it the spoken sermon
;
is
what we think at the moment of speaking. It is
our present conviction of intellect and feeling of

heart: it is therefore real, and felt to be real by
those who hear. Happy are they who by such
a discipline, intellectual and moral, identify them-
selves with the Word of God and speak it as
their own.
We shall not indeed be inspired, but we know
of no limit to the lightand grace that God will
give to thosewho ask it. He will give to us os et
sapientiam, a mouth and wisdom in speaking for
Him to the world. He is working his own pur-
poses by us. We do not know to whom the mes-
sage is sent. It often happens now that many
years pass, and we know for the first time that
on such a day and in such a place some word of
ours has stung a conscience, or stirred a heart, or
moved a will, and brought a soul to God. But
we shall never know in this world all that God
may have done while we were unconscious.
Therefore, "Cast thy bread upon the running
waters, for after a long time thou shalt find it
again."
* When we have made all such prepara-
*Eccles. xi. l.
tion as I have said, the last preparation is to

kneel before our Divine Lord in the Blessed Sac-
rament and to make the sign of the Cross upon
our lips in honor of the Sacred Mouth, which
spake as never any man spoke ; offering to Him
our confusion, if He he pleased to humble us by
failure ;
and praying him to work His own will
by his own word, even though in our mouth.

" He that heareth "
you heareth Me gives us a
share in the promise made in prophecy to Him-
self. "My Spirit that is in thee, and My words
that I have put in thy mouth, shall not depart
out of thy mouth, nor out of the mouth of thy
seed, nor out of the mouth of thy seed's seed, from

*
henceforth and for ever."* Therefore, "In the
morning sow thy seed, and in the evening let not
thy hand cease for thou knowest not which shall
;
rather spring up, this or that ;

and if both
together, it shall be the better." f
With these words before us, what shall we say
of a priest who catches up an old sermon, it may
be upon the Incarnation for Trinity Sunday, or
on evil speaking for Christmas Day, or on heav-
enly joys in Lent; or still worse, who goes to the
pulpit without preparation, remote or proximate,
without meditation and without prayer who ;
chooses his text at the moment, trusting to a

fluent tongue and a string of pious common-
* Isaias lix. 21. t Eccles. xi. 6.
places? In the soul of such a priest can there

be holy fear, a sense of the sanctity of God, of
the account he must give for every idle word, or
a love of souls, or a desire for the glory of God,
or a consciousness that he is grieving the Holy
Ghost?
CHAPTER XY.
THE PRIEST'S LIBERTY.
HAS a more liberty than a layman ? At

priest
first sight we say yes because the office of the
;
priesthood lifts him in privileges above other

men, and makes him to be their judge and censor
and guide. Moreover, he is rector of his mission
or parish, and has a large discretion in all things :
he is uncontrolled master of his own house, of
his hours, of his habits, and, excepting in the
discharge of his spiritual duties, he has the ab-

solute control and disposal of his whole life. He
may go where he will, stay as long as he likes,
choose his own society. There is no one all day
to check or to cross his liberty, and unchecked
liberty easily grows to license. He is altogether
independent of all except his Bishop, and his
Bishop is at a distance. A
priest is therefore, if
any question arises, the judge in his own case.
He decides and applies the law to himself. This
192
THE PRIEST'S LIBERTY. 193
is indeed a great and dangerous liberty, far be-

yond that of a layman.
Nevertheless a priest is under obligations from
which the layman is free. He is bound in a
special degree by the divine tradition of faith
and morals, and that not only to observe it, but
to make others to observe it. He is bound by the
discipline of the Catholic Church, by the Ponti-
fical law, which partly is common and
universal,
and partly the local law of the diocese to which
he belongs. But beyond this he is bound by
three chief obligations that is, by the law of
chastity, which
is equivalent to a vow. And
this obligation involves separation and absti-
nence from everything that can affect the inward
purity of his soul, or withdraw his heart from the
supreme love of his Divine Master. He can
have no unbalanced human attachments. He is
bound also to the spirit of poverty, and therefore

He may possess
to a life in the spirit of poverty.
a large patrimony, and hold a rich benefice. He
is not bound by law to give his patrimony to the
poor. He may lawfully spend on himself and

his house. But all things that are lawful are
not therefore fitting or sacerdotal. Of his bene-

fice he may take his due maintenance, but all
beyond ought to go to pious uses. He may be

rich, but if he would live as a priest, he ought to
live as a poor man. If he live as a rich man,
17
194 THE PRIEST'S LIBERTY.
even though he commit no sin, he does not live

like his Master. And the servant ou^ht
o not to
be above his Lord. In the measure in which he
loves Him he will desire to be like Him, and will
choose His lot.
Thirdly, he is bound to obedience. And that

obedience has its rule in the laws of the Church
and of the diocese, but it has its motive in the
love of our Lord and of souls, and it has its ob-
ligation in the promise made in ordination in

the hands of the Bishop.
But beyond these obligations, which come by
spontaneous contract in receiving the priesthood,
there is a law and an obligation which binds
every member of the mystical Body of Christ,

and above all the chief members of the body-
that the Bishops and priests of the Church
is,
"
namely, the law of liberty. S. James says So :
speak ye and so do as beginning (or being) to be
judged by the law of liberty."* This law is
anterior to all other laws, bonds, or vows ;

it is
universal, and constrains every regenerate soul.

It is supreme, and has no limit in its require-
ments except the power we have to fulfil it.
S. Paul, writing to the Galatians, calls the law

of Moses the law of bondage, and the Gospel the
Jaw of liberty. Writing to the Komans, he says

*JS. James ii. 12.
that the law of bondage is the law of sin and

death. But S. James has a higher meaning.
1. This law of liberty is, first, the law of God
w/itten upon our heart in our regeneration. By

our first birth we were born in the bondage of sin
and death. The knowledge of the law of God,
and even of the existence of God, was obscured
in us. By our regeneration we received from the
Holy Ghost the virtues of faith, hope and charity.
Baptism was called ywrlff/jLoz, and the baptized

illuminated.* The knowledge of God and of his
law was restored to us. The will, which was
wounded and weakened by original sin, was lib-
erated from the bondage of weakness and restored
to its liberty. It was this that God promised,
when He said " This is the testament which I

:
will make with them after those days, saith the

Lord. I will give My laws in their hearts, and
in their minds will I write them." f
our regeneration we are made sons of God,
By
by the infusion and indwelling of the Holy Ghost
the will is elevated and empowered to do the will
of God. By our first birth it was deprived of the
Holy Ghost. By our second birth the will is
invested once more with supernatural power.
" As many as received Himto them He gave power
to become sons of God/' The weakness ol the
will and the strength of passion brought the will
*Heb. x. 32. t Ibid. x. 16.

into a bondage. It had always its freedom, but
it was bribed by its lower affections to betray

itself. By our regeneration we enter into the
liberty of the sons of God. S. Paul describes
'"
this : There is now, therefore, no condemnation
to them that arc in Christ Jesus, who walk not
according to the flesh for the law of the spirit of

;
life in Christ Jesus hath delivered me from the
law of sin and of death." * are set free

They
from the guilt of original sin, from its power and
from its fascination. The chief danger in sin is
its sweetness and its subtilty. It fascinates and
deceives the soul. It draws by desire and it

deceives by its dissimulation. There is no duty
of a son of God that the regenerate cannot fulfil
if they have the will. They have both the power
and the freedom. This, then, is the first step in
the liberty of the children of God. They are free
from eternal death. It has no claim or power
over them ;
nor can it regain its power unless
they betray themselves.
2. Further, the law of liberty is the will ele-
vated by the love of God. To serve God is to

reign. To love God is perfect liberty. Ubi
spiritus Domini ibi libertas. f Ckaritas Dei diffusa
est in cordibus nostris per Spiritum Sanctum, qui
datus est nobis. J Where the spirit is, there is
liberty ;
for the Spirit of God is love, and where
*Rom. viii. 1, 2. f 2 Cor. iii. 17. JRom. v. 6.
love is, there is liberty. There can be no liberty

where love is not. Where the love of God is not
the love of creatures, and of the lowest of all
creatures, the love of self, reigns. There can be

no greater bondage than this. The love of crea-
tures brings with it jealousies, disappointments,
resentments and manifold temptations. A priest
who has lost his liberty by any unbalanced
attachment is in bondage. He is dependent for
his happiness and for his peace upon something
below God, which is changeful, uncertain and
transient. S. Augustine describes his own state,
before the supreme love of God set him free, as a
bondage of iron chains, not forged by the hands

of other men, but by his own iron will.
But afterwards, when he had been redeemed
into the liberty of the sons of God, he said,
"Love and do what you will ;" for our will then
is the will of God. We have no other will than
His, and we do our own. For
in doing His will
love is the will, and the Pondus will is love.
voluntatis amor. As we love so we will. Love
inclines the will, and gives it motion and mo-
mentum. It is by love that we cleave to God.
Qui adhceret Domino unus spiritus est* This
unity is unity of will. And it is known to our-
selves, and shown to the world by many sure and

evident signs. First, it changes all our aims in
* 1 Cor. vi. 17.
17*
life. Before, we are aiming at many things be-

low God; things, may itand dangerous,
be, evil
or things innocent and lawful, yet below God.
We were full of them, and we shaped our life so
as to insure them. Now we have aims altogether
new. Our aspiration is for nothing on this side
of the horizon, but beyond it. The kingdom of
God, and God Himself; the vision of God, and
union with Him these are the aims which
:
govern our life.

And as our aims so our interests that is, the
governing desires of our

daily and work. life
Once it was for the fair, and innocent, and law-

ful things of this world for of other and darker
things we are not speaking now for many things

we lived, toiled, and spent our strength, till
and
a higher light fell upon us, and the love of God
arose in our hearts. Thenceforward we turned
our whole mind and will to deeper and austerer
works. The salvation of souls, the spread of the
faith, the extension of the kingdom of God, the
hallowing of his name, the reign of His will in

all around us : these became the interests which
absorbed our thoughts and efforts.
all ceased We
to be of those who seek their own things, and
became of those who seek " the things that are
Jesus Christ's/' *
*rinlip. ii. 21.

To these new aims and new interests are added

also new tastes that is, new interior and spirit-
ual perceptions of pleasure and delight in things
which in time past were, for us, without sweet-
ness or attraction ;prayer, the
as, for instance,
reading of Holy Scripture, the Holy Mass, the

solitude of the sanctuary, when we are alone in
His presence or in anything we can do for His
;
sake, however slight or in self-denial, when we

;
can make a greater effort in His service. These

are the things of the Spirit of God which are
foolishness to the mind which judges by intellect
and by sense alone. Everything we shrank
from then becomes attractive. Crosses, disap-
pointments, vexations, losses, which are a slight
tasting of the sharpness and sadness of His lot,
become to us pledges of His lore and proofs of
our fidelity to Him.
3. Lastly, the law of liberty is the will become
a law to itself.
" The law was not made for the
just man,"* but for the disobedient. "Love is

the fulfilling of the law." f " He that loveth his
neighbor hath fulfilled the law." J Love antici-
pates allcommandments. It instinctively and
promptly and fully does what the law constrains
the unwilling to do.
S. John says
"
Whosoever is born of God
:
coinmitteth no sin, for His seed abideth in him,

*1 S. Tim. i. 9. \ Rom. xiii. 10. J Ibid. xiii. 8.
and he cannot sin because he is born of God."*

That is, the Holy Ghost, the Sanctifier, dwells
and reigns in him and his whole new nature,
;
which is spiritual and supernatural, revolts at

sin in all its forms and fascinations. Without
violence, and a violation of his whole mind, he
could not sin it would not be against God only,
: *
but against his own will. If it were put before

such a will to commit a mortal sin or to die, it
would willingly die. If it had to choose be-
tween a deliberate venial sin or to die, it would
rather die. If it were bidden to choose a lot in
life with equal hope of salvation, the one without
the Cross, the other with the Cross, it would

choose the Cross out of a desire of greater con-
formity to our Divine Master, and from gratitude
for for us, and from generosity of
His sufferings
love to Him.
The law of liberty, then, is .the law which
moved God liberrimo consilio by His most free
counsel of wisdom, to create us,f and to give His
Son for our redemption. It moved the Son to
take upon Him our manhood, and to offer
Himself of His own will for us upon the Cross.
Ollatus est quia ipse voluit.% It was the law of
liberty that moved the ever-blessed Trinity to

predestine, to call, to justify, to glorify us by
*1 S. John iii. 9. J Isaias liii. 7.
t Concil. Vat. Const. Dogm. De Fide Cat. c. i.

the adoption of sons to call us to the priest-

;
hood, to make us the first-fruits of the first-

fruits of the Spirit. As all things are for His
glory, so he ordained us for His greater and
for His greatest glory. All this was without
necessity or constraint. It was done only and
altogether of the free will of God for the will ;
of God is His wisdoin and His love in one per-

fect act, and His wisdom and love are His law.
He is the law to Himself. Law and liberty are
distinct, but indivisible. And this law of liberty
was manifested to the world in the Incarnate
Word. In Jesus Christ we see a will that is a
law to itself; and all who are like Him in the
measure of their likeness becojne their own law
in the use of their liberty. This law leaves be-
hind it all literal commandments, as the learned
becomes unconscious of the alphabet, and the
skilful singer unconscious of the octave. It is a
law more constraining than any commandment.
It moves the heart, and urges the conscience,
and prompts the will by a continous pressure.
By this law we shall all be judged but, above ;
*
all, by this priests will have to answer."
We ought, then, to live by it now. In all our
life we have never done wrong, but we might
* "Si reddenda est ratio de iis quse quisque gessit in corpora
suo, quid fiet de quse quisque gessit in corpore Christ! quo<*.

iis
est Ecclesia." Inter Opp. Sti. Bern. Ad Traelatos ia Concilia

have done right. The liberty and the power

were with us. Again, we never left the right
undone but we might have done it. We have
never done right but we might have done better.
We correspond with a few graces out of a multi-
tude, and with inadequate fidelity, and with
intermittent efforts. All these are failures in
the law of liberty.
What motive, then, is there wanting to con-
strain a priest to the highest aspiration ? We
all are bound by the law of nature to obey our
Maker with the utmost powers and affections of
our whole being by our redemption we are bound
;
to glorify our Kedeemer, for He has bought us

for himself.By our regeneration we are bound
toobey the Holy Ghost as sons of God by faith ;
we are bound to obey the revealed law of God ;
by hope, to use all means of attaining eternal life ;
by charity to love Him super omnia, with our

whole soul and strength. This is true of all.
But priests are bound beyond all men by their
higher predestination, by their greater grace, by
tlie unction and character of their priesthood, by
tlieir participation in the character and priest-

hood of the Son of God, by the commission and
charge He has given to them, and by the prom-
ises they have made to Him, by their love as dis-
ciples and friends, by gratitude, and by generos-
ity to use their liberty not grudgingly or by
constraint, but with gladness, joy and self-obla-
tion, even with denial and sacrifice of self in its

fairest and most innocent forms, if need so be,
that they may serve Him more perfectly in saving
the souls for whom He died. "All things are
lawful to me," but I will not therefore do or enjoy
all that is lawful, for "all things are not expe-
dient." They will not advance my salvation, my

sanctification, my sacerdotal perfection. "All
things are laAvful to me, but all things edify not."
If, by my example, I mislead any one or embolden
any one to do with danger to himself that which

is no danger to me, or if I relax his perseverance
or lower his aspiration, or if, by my unconscious

influence, I undo what I have tried to teach to
others, or give them scandal, then the use of my
liberty, however lawful, will be not only not
expedient, but a hindrance to their salvation, and
still more to my own.
Happy is the priest who offers up his whole

liberty to his Master and restricts it generously
in all his contact with the world. If we must go
into it, we need to have continually in our ears
the words, Quid Me agis, Elia? The priest who

is seldom seen in society is the priest whom men
desire most to have' beside them when they die.

S.Jerome says of priests Si quis scepe invitatus
:
ad convivia non recusat, facile contemnitur. Our

Lord did indeed go to the house of Simon, arid
204 THE PRIEST'S LIBERTY
to the marriage in Cana. But e>crywhere He

was the Son of God, He went nowhere but by
divine charity. If we use our liberty for Him as
He used His for us, we shall live in the world to
save it, but live out of the world to save ourselves.
Priests and pastors have a special need of protec-
tion and also a special promise of safety so long
:
as they use their liberty for His sake with gener-

"
ous abnegation of Holy Father, keep them
self.
in Thy name whom Thou hast given. Me. While

I was with them I kept them in Thy name.
Those whom Thou hast given me have I kept ;
and none of them is lost but the son of perdition.

I pray not that Thou shouldst take them out of
the world, but that Thou shouldst keep them from
the evil." *
Our Lord used His liberty to die for us. And
this He did to redeem us and to win back our
love. We
use our liberty to live for ourselves.
S. Paul describes the perilous times of the last
days by a of sins, chiefly spiritual, and he
list
winds up by saying that men will be "lovers

it
" "
of their own selves lovers of pleasures more
:
than lovers of God."f He says in another place

that "all men seek the things that are their
"
own, and not the things that are Jesus Christ's :
J
that is to say, they are sinners, who break the
*S. John xvii. 11, 12, 15. f 2 S. Tim. iii. 4.
J Philip, ii. 21.

laws of God ;
or worldly, in whom the love of
the Father is not ;
or self-seekers, who have an
end in everything, whether in high ambitions
or in petty gains or selfish, who with a sec-
;
tarian spirit care nothing for others the fra-
ternity of Cain, who first said,

" Am I my
"
brother's keeper ? So long as they have a seat
in church and get their confessions heard, they
have no care for the sheep. Souls may perish
all around, but it does not matter to them. Fi-
nally, among those who seek their own are the
spiritual gluttons, who crave intensely after the

consolations and enjoyment of religion, which
they would speedily forsake if they were not

allured like children. Those that seek the
things that are Jesus Christ's are the innocent
and the penitent, the disinterested, the self-de-
nying, the good soldiers who endure hardness
and the Cross in their zeal for souls, for the
Church, and for the priesthood. The first use
their liberty for themselves ;
the last, for their
Master. In one of these two categories every
priest will be for there is no neutrality where
;
loyalty is a duty and there is nothing but hike-

:
warmness between cold and hot.

There are five signs of the wise and generous
use of our liberty.
(1) The first is not to be content unless we

return Him love for love. He has loved us with
18
an everlasting love before we were, and with a

personal love when we came into the worl.1, and
with a redeeming love in our regeneration, an 1
with a love of friendship since we came to know

and to love Him. What love can we offer Him
in return but a love above all things with our
whole soul and strength ? Plow can we be so
" If
self-satisfied when we read :
any man love
not our Lord Jesus Christ, let him be anathema
maranatha?"* And again: "No man can say,
The Lord Jesus, but by the Holy Ghost." f His
love and His service are high and austere reali-
ties.
(2)The second sign is zeal for Him that is, ;
an unresting and ardent desire to use all time,

and faculties, and means for the fulfilment of His
spread of His truth, for the honor of
will, for the
His name, for the service of His Church, for the
saving of souls.
(3) The third is a sorrow with Him and for
Him, because of the sins committed by those who

do not know Him, and still more, by those who
do, against the faith, against the unity of the
Church, against its authority, against His love
by ingratitude, against His person by sacrilege,
against His pastoral care by scandals which
destroy the souls for whom He died. The sight
of souls perishing within and without the Church,
*1 Cor. xvi. 22. t Ibid, xii. 3.

THE PRIESTS LIDEIITT.
to tliose who have love and zeal, will

sorrow.
(4) The fourth is generosity in giving our-

selves and giving up our liberty in anything we
can do or sacrifice for His sake,, spending and
being spent for the elect's sake.*
(5) The fifth is a joy in crosses. They may be
of three kinds. First, those that are deserved for
our faults, for our imperfections, and for our past
sins. Secondly, for those we have not deserved,
as false accusation, contempt, and hatred without
a cause. Thirdly, those that are voluntary
that is, incurred by any acts or restriction of our
liberty which may offend those who indulge their

liberty too much.
The stream of the whole Christian world at
this day is running fast to a liberty which ends
in license. It is the time-spirit and the down-
ward course of these last days. We are so accli-
matized to a soft self-sparing life that we interpret
even the words of the Holy Ghost till they
become colorless and metaphorical. Who now
takes as a rule of the words, " G-od forbid that
life
I should glory save in the Cross of our Lord

Jesus Christ, by whom the world is crucified to
"
me and I unto the world ? f What sign of cru-
cifixion is there in our blameless, easy life ? Or
" With
again, Christ I am nailed to the Cross ;
*2Cor. xii. 15. f Gal. vi. 14.

208
and I live, not now I, but Christ liveth in me.

And now live in the flesh, I HVQ in the
that I
Son of God, who loved me and deliv-
faith of the
ered Himself for me." *
What marks of the nails are there in our free
and what sign of Christ reigning in us and
life,
through us upon all our words and actions ? We

seem to read the law of liberty backwards: a So
speak ye and so do as they who, if they do not
willingly sin, need not deny themselves in any-
thing;" instead of "So speak ye and so do as
they who desire to restrict their liberty in all
may be conformed
things, that they to the Son of
God, who denied Himself for us/'
*Ibid. ii. 10. 20.

CHAPTER XVI.
THE PRIEST'S OBEDIENCE.
WE have seen what is the priest's liberty. So

long as he does not violate the obligations of his
priesthood and the discipline of the Church, he
has as much liberty as any other man. But if
he use his liberty like other men, he will not be
able to say to his flock, " Be ye followers of me
as I also am of Christ." * A priest who lives up
to the limits of his liberty is a lax priest, and a
lax priest is an unhappy man. He is fenced all
around with restrictions, and they gall him be-
cause he does not love them. He has upon him
the yoke of the priesthood, which frets him be-
cause it is not his joy. The happiest of men is
a strict priest, to whom the yoke of the priest-
hood is sweet, and its restrictions far less than
the limitations he has of his own free will im-
posed upon his liberty. Now what is it that
*1 Cor. iv. 16.

18* 209
210 THE PRIEST'S OBEDIENCE.
makes a difference even among good men be-

tween priest and priest? They have equally
the three characters of sons, soldiers, and priests
of Jesus Christ, and they have in their measure
and proportion the sacramental graces which
flow from them. In what do they, then, differ?
The difference would seem to be in the use the,
one makes and the other does not make of the
seven gifts of the Holy Ghost which are in him.
The virtues of faith, hope, and charity are habits ;
but the gifts are faculties or powers which elicit

and perfect these virtues. Three of the gifts-
fear, piety, and fortitude perfect the will ;
four
perfect the reason intellect and science perfect

;
the speculative reason counsel and wisdom

:
perfect the practical reason. These seven gifts,

when fully unfolded, make men to be saints ;
un-
folded partially and unequally they make the
diversities of sanctity seen in the Church or ;
good, but not perfect, Christians. In the measure

in which they are unfolded they give a special
character to the mind. Some priests are skilled
in counsel, some in intellectual subtilty, some in
piety, some in courage, and the like. It is not
often that we see all the seven gifts equally un-

folded in thesame character, for it would form a
saintly mind, and saintly minds are few.
But this gives us the key of the great diversi-
ties among good priests. Some are wise but not
THE PRIEST'S OBEDIENCE. 211
learned, some learned but not pious, some pious

but not courageous. Now theologians tell us
that it is the loss of these gifts that makes men
foolish. When both the reason and the will are
imperfectly unfolded, the whole character shows
it. Some etymologists derive stultitia from stupor,
and they tell us that stultitia is luxurice Jilia, the
offspring of a soft and indulgent life. see We

even in good priests, whose life is untaxed by
effort, leisurely, easy, regular, and blameless, a
tendency to inertness and tardiness of mind.
So also in men of the world. The intellectual
conceit, indocility, and independence in matters
practical and speculative come from the neglect
of the gifts of intellect and of counsel. Men of
science are especially liable to this dwarfed and
distorted intellectual habit. But we have noth-
ing to do with them now ;
we are speaking of
priests that is, of ourselves. The reason why
sometimes priests are pretentious, vain, scornful,
critical, and their preaching unconvincing and
unpersuasive, may be found in the same cause.

As the loss of the seven gifts produces stupor of
mind at least in spiritual things, so the obstruct-
ing them in their development and neglecting
them in their exercise produces insensibility and
inaccuracy. Holy fear is the
beginning of wis-
dom. It is a
great gift, and keeps us from evil ;
but without piety we shall be at least cold and

hard to others. Filial piety is the loving and

tender affection of a son, hut without fortitude it
may hecome soft and unstahle. If these gifts,
which perfect and govern the will, are obstructed
or weakened in their action, a priest will he a
feehle support to those who need his help. So if
his practical reason he warped or darkened, he,
will he an untrusty teacher of his flock and if ;
his speculative reason he clouded, he will he an

unsafe guide for the innocent, the penitent, and
the douhtful.
There are things which will cherish and
five
unfold the working of the seven gifts in us. The

a spirit of penance this clears away the
first is
obstructions and hindrances which clog and de-

feat theworking of the Spirit the second is a ;
constant study of Holy Scripture, for in it the

Holy Ghost speaks and perfects His own work in
us ;
is a daily prayer for light, in the
the third
beginning of the day, in the beginning of our

studies or of grave actions the fourth is mental
;
prayer, by which our conscious union with God,

and our consciousness of His presence in us, is kept
alive ;
the fifth and last is a spirit of docility, a
sense of dependence on God for light, guidance,
strength, shelter, and safety ;

and an ear to hear
His voice in our conscience, with a promptness
to obey when His voice is heard. A
docile mind
"
is always saying :
My heart is ready, my heart
THE miSST'S OBEDIENCE. 213
is ready;" "Speak, Lord, for Thy servant licar-

eth." These five habits will continually un-
fold the seven gifts in our intellect and our will,
and form in us the habit of mental obedience,
the rationabile obsequium, without which a priest
cannot be alter Christus, or the likeness of his
Master.
We will therefore try to see more carefully in
what this mental obedience consists.
1. First, it consists in a loving obedience- to
the Church. Obedience without love is a mask,
not a living reality. To obey because we must,
to obey for fear of penalties or censures, is not
enough. The obedience of our Lord in His bap-

tism is our example. Why was He, the sinless
Son of God, baptized with a sinner's baptism?
Why was He, the greater, baptized by the less,
the Lord by the servant? Why was he bap-
tized in the sight of his enemies, as if He were
as they thought Him to be a sinner, and a
friend of sinners? It was that He might ful-
fil that humility and obedience to
all justice ;
His father might have their perfect work. What

plea, then, can a priest ever find for disobe-
dience? Therule, or the injunction, he may
say, is needless, irksome, open to misunderstand-
ing, emanating from an authority partial or ill-
informed. Be all this true, yet the duty and grace
of obedience remain unchanged, and a docile
214 THE PRIEST'S OU^DIEXCE.
mind will obey. They who criticise authority

are not docile. Even if they obey they lose the
grace of obedience;
if they disobey they must
give account to God. The mind that was in

Christ Jesus is the mind of obedience and the ;
mind of the Divine Head pervades the Body of

Christ. The axiom, Sentire cum Ecdesia^ means
also to believe with the Church, to hope with the
Church, to love with the Church, and therefore

to t>bey with the Church. A priest is, above all,
vir obedientiarum, a man of many obediences.
He obeys the Father as a son, the Son as a priest,
the Holy Ghost as a disciple, the Church, as his
mother, the Bishop as the visible witness and
representative of all these who, in God's name,
receives his obedience in the person of Jesus
Christ. Such an obedience dignifies a priest. It
is the highest act of his will. It matters not

whether the obedience be in a great thing or in
a small. The same authority runs through all
the commandments arid laws of discipline, and
speaks to us by the living voice of him to whom
we have promised obedience. Prudence is his
duty, obedience is ours. Mental obedience does

not argue, or object or criticise. It obeys and in ;
his obedience a Divine Presence meets the priest,

and blesses him. The absence of such mental
obedience betrays the absence of the gift of wis-
dom.
2. Another sign of mental obedience or docil-

ity is devotion to the Saints. They are our
examples. Their counsels, their sayings, their
instincts are our rule and admonition. 8. Philip
bids us read authors who have S. before their
name. They were once what we arc now, weak,
buffeted, tempted, penitent, and even sinful. We
shall be hereafter, if we persevere to the end,
what they are now. Their examples come home

to us in every state of life, and in every part of
our spiritual warfare. They are planted all along

our path, in every age and condition, as guides
and admonitions. In their lives we see the com-
mandments, the precepts, and the counsels em-
bodied. Every devout priest has his patrons. A
priest without an intimate relation to Patron
Saints can have little realization of the super-
natural order in which we live, and of our
communion with "the spirits of the just made
* It is not enough for a priest to have
perfect.''
devotion to our Blessed Mother. She is not the
patron of any one, being the Mother of all. Our
relation to her is necessary, not voluntary. We
cannot have God for our Father without having
the Church for our Mother and we cannot have
;
God our Father without having the ever-

for
blessed Mother as our Mother. do not choose We

her as a patron. We are her children from our
*lleb. xii. 23.

baptism, before we knew her, in the supernatural

consanguinity of the Incarnation. So, also, we
hardly choose S. Joseph ;
for he the patron of
is
the universal Church. We, therefore, are his

foster-children through the maternity of the spot-
less Virgin Mary. Our patrons are of our own
choosing. And a priest must be of a strangely
unreflecting mind who does not find himselt in

manifold relations to "the Church of the first-
born written in heaven." * The day or place of
our birth, our falls, our faults, our needs, our
works, all suggest to us many who, in their war-
fare on earth, were tried as we are. The habit of
mind that turns to the Saints is a docile rever-
ence the habit of mind that turns away from
;
them is an indocile self-sufficiency. Devotion

and conscious relation to the Saints is a part of
the gift of piety. It is the affection of mind by
which we adore the ever-blessed Trinity with our
whole soul and strength for love and worship
;
are the same affections, whether the object be

infinite and uncreated, or and a creature.
finite
But this charity differs infinitely in motive and

in measure. The worship of God has no measure
in us except our finite nature, because of His
immensity. The worship
of the Saints is finite,
because they are creatures. The love of our
neighbor begins with our kindred, and ascends
*Heb. xii. 23.
continually from earth to heaven, from our homes

to the heavenly court. It was well said by one
who saw the truth in part that "the greatest

school of mutual respect is the Catholic Church."
He saw that the reverence of children to their
parents, of subjects to their rulers, of people to

their priests, of priests to their Bishops, of
Bishops to the Head of the Church, is all one

habit of mind, differing only in measure and
accidental diversities. .
In itself it is all one
habit of filial piety. A
priest who is devout to
the Saints will hardly be irreverent and contu-
macious, or critical and murmuring against his

superiors. France has been infected and afflicted
by a spirit of mockery against all

authority,
sacred or secular. England has hitherto been
free. But everywhere there will be whisperers,
murmurers, critics, censors, and carpers who spare
nobody, and least of all those whom they should
most respect, if not for what they are, at least for
the office they bear. Such minds invoke their own
Nemesis. No priests are so carped at as they
who carp at their brethren none are so turned
;
into ridicule as those who ridicule superiors.
Carping in a priest betrays the absence of the

gift of piety.
3. A third sign of mental obedience is defer-
ence to theologians. It is true that we incur the
note of heresy only when we impugn the faith ;
19
218 THE PPtlEST'S OBEDIENCE.
but we may incur the notes of error, rashness,

offensiveness to pious ears, in rejecting opinions
which are outside of divine or Catholic faith.
Private judgment, three hundred years old and
erected into a law, and even into a religion, has
infected the atmosphere in which the Catholic
Church is forced to live and to breathe. It is
true that teaching of theologians, even
the
though unanimous, will not make matter of

divine faith but their consent creates an intel-
;
lectual tradition against which no man can set

his judgment without rashness. We should be
rash we measured ourselves against any one
if
of them we should be more than rash if we set

;
ourselves against their unanimous judgment.

The unanimous interpretation of the Fathers
makes a rule for fixing the sense of the Scriptures
against all private spirits. The unanimous teach-
ing of theologians is the maximum, or a high
degree of human certainty in matters of revealed
anl of unrevealed truth. If we trust our in-
dividual reason, is not their collective reason to
be rather trusted ? If we think that the light
of the Spirit of Truth has been leading us, does
He not also lead them? And is not their
unanimity the result of a collective guidance

and a confluent illumination? Their combined
and united light puts out our isolated spirit, as
the noon lay frn makes all lesser lights to be
invisible. The habit of teaching others gener-

ates also a habit of forming and adhering to our
own opinion. We are sent to affirm and to as-
sert, and this leads easily to self-assertion. The

teachers of dogma easily become dogmatic.
Priests meet with less of contradiction than
other men, and often bear it less patiently. Men
in the world, as at the Bar, or in Parliament, are
trained by constant contradiction to courtesy
and forbearance. They are often an example
and a rebuke to us. It is the absence of the gift
of counsel that makes us opinionated and im-
patient.
4. Another sign of mental obedience or docil-
ity is a fear and suspicion of novelties in doctrine
or practice or devotion. Theology or the science
of God is a divine tradition, running down from
the beginning, ever expanding, and rising in its
unity and symmetry to perfection. It is built up

indeed of things old and new, but the new are,
as Vincent of Lerins said, non nova sed nove.
The coins of the Roman, the Byzantine, the
British Empire have new and various images
and superscriptions, but the gold is all one. So
the definitions of the truth may be new, but the
truth is old. It is the restless sea of human in-
tellect casting up mire and darkness that forces
the Church to make new dykes, and to guard the
faith with new definitions. But some minds are
weary of old truths, old terms, old phrases, old

modes of teaching, old prayers, old devotions.
They need the stimulus of novelty new colors, :
new forms, new ways of stating old doctrines.

It is with doctrines as with fashions: they must
be always changing. Critics and authors, pro-

fessors and preachers, often have a craving for
originality. To he like their forefathers is to be
commonplace ;
to strike out new lines, new ways
of putting old truths, makes a reputation. It is
only the Church that can revise the sacred term-

inology of faith. It alone "can bring forth
things old and new." All other innovations are
departures from the beaten path, which is safe
because beaten, and beaten because it is the way
of our forefathers in the faith. What is true
in theology more evidently true in the in-
is
terpretation of the sacred Scripture. The love

of novelty is always at work to rind new mean-
ings ;
and impatient of restraint.
criticism -is
We live in an age of unlimited intellectual

liberty. Priests read without scruple or hesi-
tation books and writings which fall under
the rules of the Index. The habit of intel-
lectual independence is easily formed. We
are surrounded by both Gnostics and Agnos-
tics :
by those who out of their own conscious-
ness are wiser than the Church, and by others
who measure what can be known by what
they know. Catholics would not consciously

listen to either of these schools of error and yet
;
they are continually and unconsciously taking in

their erroneous premises, and principles, and
assumptions in their daily contact with the world.

As to false theology and false interpretation of
Scripture, they would be upon their guard but ;
they are off their guard in philosophy, and readily

open their ears and their intellect to the aberra-
tions of modern metaphysics. They think that
as in philosophy there is no heresy, so there need
be no fear. But a false philosophy undermines
faith, and one philosophical error, like a rotten
beam, will loosen the whole superstructure of
theology. Priests have of all men need to be
upon their guard, for they are the guides and

teachers of the faithful. It is dangerous to
receive and to propagate the least intellectual
error. We have need to live in great watch-

"
fulness against what is modern
glorified as
thought." The thought of the modern world
is setting steadily away from God. The love
of novelty is one of its signs;* and the only ade-
quate corrective is the donum scientice, the gift

of science or knowledge, which sees God in all
things, and all things in God. With this light

we may traverse the whole world of abstract or
applied sciences without hesitation or fear.
19*
5. There remains still one more sign to be

added, that is, a mistrust of self in all its forms,
especially in our intellectual and moral judg-

ments. To acquire this self-mistrust we have
only need to remember three things first, how
often we have erred in our opinions secondly, ;
how little we have read thirdly, how little we

;
have studied, To read one thing, to study is

is
another. No conscientious priest will shut his

books ;
no wise priest will answer in grave mat-
ters without consulting them no priest who mis-
;
trusts himself will print and publish without

putting his book under the revision of other
eyes and other minds the more the better.
;
We
must know how to learn before we teach. And
we must learn to obey before we can guide. This
mistrust of self comes from the gift of filial fear
--that is, the fear of offending God either in His
law or His truth by any reckless action or by any
idle word.
It is to priests emphatically that S. John's
" Ye have an unction from the
words apply :
Holy One, and you know all things." And

among those things are, first and above all, the
knowledge of God and the knowledge of self, out

of which springs mistrust of self. It was of our
Divine Lord, whose priesthood we share, that
"
Isaias prophesied The spirit of the Lord shall
:
rest upon Him : the spirit of wisdom and of

THE PRIESTS OBEDIENCE. 22^
understanding, the spirit of counsel and of forti-
tude, the spirit of knowledge and of godliness.

And He shall be filled with the spirit of the fear
of the Lord." * Of this unction every priest
receives, and in the measure in which these
seven gifts are cherished hy conscious obedience
he is conformed to his Divine Master.
* Isaiw, xi. s, ?.
CHAP TEE ZVH.
TIIH PRIEST'S REWARDS.
THE Prophet Isa'as foretold of the Man of Sor-

rows that He should have His consolation in the
midst of suffering : "Because His soul hath
labored, He shall see and be filled " * that is,
;
He shall see the fruit of His toils and tears even
upon earth. So with His servants. In the midst

of all his sorrows and labors, anxieties and dis-
appointments, a priest has a multitude of conso-

lations even in this life he has a great recfjm-
;
pense of reward. God will not be outdone in
generosity. Whosoever forsakes anything for His

sake He will repay a hundredfold. What S. Paul
said to all the faithful isemphatically true of
priests. They who strip themselves of all things
measure in which they are
for Christ's sake, in the
poor thereby become rich: nihil habentes, omnia

possidentes. f Again he says, "All are yours, and
*Isaias liii. 11. \2 Cor. vi. 10.
224
THE PRIEST'S REWARDS. 225
* The
ye are Christ's, and Christ is God's." legal
earthly rights of the rich in this world in no
way bar the enjoyment of the faithful. The
earth is the Lord's and the fulness thereof, f
And through things" we in-
"the Heir of all
herit all things. The earth, sea, and sky were

made before the human laws of property existed.
A priest who has nothing but his bare sustenance
enjoys without burden or responsibility all the
works of nature in all their brightness and
sweetness, and that in a higher degree, perhaps,
than the lord of the soil. The beauty of the
world is a common inheritance, and none enjoy
it so keenly as those w ho by the
r
donum scientice,
see God in everything, and everything in God. J
The whole world to them is like the bush that
burned on Mount Horeb. The presence and
" All "
glory of God are everywhere. things arc
theirs and this includes the whole revelation
;
oj
God, and the whole regeneration of mankind. A

day at the altar within the veil,
priest begins the
encompassed by the Divine Presence and the
heavenly court. The vision of faith, conscious
and unconscious, becomes a second nature. He
sees always the world that is invisible. Its
beauty, its sweetness, and its fragrance are per-

*lCor. iii. 23. fPs. xxiii. 1.
J "Fidelis homo
cujus totus mumliis divitiarum est, et quasi
nihil habens omnia possidet inhserendo tibi cui serviunt omnia."
S. Aug. Confer, lib. v. 4.
226 THE PRIEST'S REWARDS.
ceptible to an inward sense. The incense of the

Holy Mass in the morning and of the Benedic-
tion of the evening, is as an odor from the eternal
hills. A priest whose mind is full of this world
must be often, if not always, spiritless and sad-
dened. A priest whose mind is filled with the
eternal world will be always habitually and
virtually, and very often actually filled with
its light, peaceand gladness. The promise of

God by the prophet is fulfilled in him: " The
Lord will give thee rest continually/' even in the
disorders of this tumultuous world, " and Avill fill
thy soul with brightness," implebit splendoribus

animam tuam ; in the darkness without, his soul
will be filled with the splendors of the world of
light. "And thou shalt be like a watered gar-

den," a garden for order and beauty, which is
dressel by God Himself, and watered with con-
" and like a fountain of
tinual streams :
water,
whose waters shall not fail." * He shall not
alone receive the streams from a the Fountain of
living water," which is God Himself, but he shall
in himself be a fountain of perennial water, from
which streams shall flow, not only into his own
inward being, but outwardly upon all around him
streams of light, of charity, of consolation, and
of saving health for the sacramental grace of his
;
priesthood and the seven gifts of the Holy Ghost

*Isaias Iviii. 11.
will be alwaysand everywhere, and in all needs

and Fons aquce salientis in vitam ceternam.*
trials
This alone would bo an abundant reward to

the most fervent priest who had spent himself
through a long life for the elect's sake. But

there are also other rewards.
1. And the joy of a pastor over the
first is
souls of his flock. The relation of pastor and

flock is threefold mutual knowledge, mutual
love, mutual charity. The mutual knowledge is
to know the number, the name, and the needs
of his flock one by one, and to be known by them
as their father, friend and guide ;
the mutual
charity is that he loves them for our Lord's sake,

for their own sake, as heirs of eternal and as life,
his spiritual children in Jesus Christ: and the

mutual service is that he bestows upon them his
care, labor, time, strength, health, and, if need

and that they render to him the
be, life itself;
and obedience.
service of filial charity, generosity
When pastor and flock are so united, then the
words of S. John are fulfilled " I have no greater
:
grace than this, to hear that my children walk

in truth." f In the measure in which the love of
souls reigns in a priest's heart he will under-
stand this joy, and his joy will be in measure
equal to his love. But the love of souls is a sixth
sense. Some men have so little of it as to seem
*S. John iv. 14. t 3 S. John 4.
to have none : some so much that it controls all

their life. Some priests have, indeed, a love of
souls, and yet so unconstraining and so tame that
they have little joy and
recompense in their
little
work. But to those in whom the fire is kindled

there are three distinct joys, so diverse that they
cannot be compared, and yet so alike that they
spring from one motive.
The first is joy over the innocent that is,
over the children who as yet are fresh in their
baptismal grace ;
still more over those who have
grown up to youth, to manhood and to woman-
hood with the innocence of childhood. There
can be no more beautiful sight in this world than
a soul in grace. In the kingdom of their Father
*
they shall shine as the sun already in this :
world in the sight of God they so bear His image

and likeness that its brightness is not overcast
by any cloud of wilful sin. They are the clean
in heart who see God, and the peacemakers who
are the sons of God. The humility, purity, sin-
cerity and charity of such souls in all their rela-
tions in life, and not least to him who has been
the guide of their youth arid both father and
friend in God, is to a priest the seal and sign
that his work is accepted by our Divine Master.
But another and distinct recompense of all
cares, anxieties, and labors is to be found in the
*S. Matt. xiii. 43.

conversion of sinners and the return of souls to

God. The joy of the Good Shepherd over the
lost sheep will be measured by two things the
danger of the soul and the labor of the search.

Sometimes one who has long persevered in inno-
cence falls like lightning from heaven. Yester-
day he was in union with God to-day he is cut

;
off and dead. All the grace of childhood and

youth is gone, and the brightness is turned into
death. And a dead soul, like a dead body, soon
decays. One
sin opens the floodgate, and the
rapidity of the stream is preternatural. Once

fallen, the facility is acquired, not by habit, but
by a new and strange impulse unknown before.

Then comes and then
reckless continuance in sin,
despair and despair makes the soul blind and

;
deaf. Every priest has had, or sooner or later

will have, this sorrow and he will remember
;
the prayers and efforts, and hopes and disappoint-
ments, it may be of years, before the lost soul

was found and brought back to God. S. Augus-
tine gives the example of three who were dead
brought back to life again. The daughter of

Jairus, only just dead, before decay began the :
widow's son, dead and carried out to burial, dead

and under the dominion of decay and Lazarus,
:
dead and four days in the grave, bound by the

winding-sheet and blindfold with the napkin,
like the sin that is deadly, habitual, arid blind-
20
ing. The joy over such resurrections from the

dead none can measure but the priest who has
received back his u dead to life again."*
Lastly, there the consolation, still full of

is
sadness and anxiety, when those who have fallen
again and again, again and again return, and

are received back once more. It is a joy with
For those on whom we " have

trembling. mercy
"
in fear," pulling them out of the fire," f con-
tinue for a long time, perhaps for ever, a cause
of constant fear. Nevertheless, when the pastor
has done all he can for them, he may rest in
hope. If souls will not be redeemed he cannot
save them. G-od Himself respects the freedom
He created and gave to them. They can destroy
themselves. As life draws on, and the work of
a priest in the midst of his flock has brought him
into contact with the good and the evil, the inno-
cent and the penitent, he can look round upon it
as the sower in the lingering summer when the
corn is ripening, looks upon the harvest-field.
He sees the mildew and the blight, and here and
there manya stalk laid by the rain and wind,
pale and sickly but the field is full of life, and

;
the sun is upon the reddening ears, in a little

while to be reaped for the great harvest-home.
And in the midst of many sorrows he can rejoice
*Heb. xi. 35. fS. Jude 23.

as in the joy of harvest: Icetabuntur coram tc,

*
sicut qui Icetantur in messe."
2. Another reward of a fervent priest is the
"
gratitude of his flock. He may say, Therefore,
my dearly heloved brethren, and most desired,
" If I be made a
iny joy and my crown." f
victim upon the sacrifice and service of your
faith, I joy and rejoice with you all. In the self-
same thing do you also joy and rejoice with me." J
"Ye have known us in part that we are your
day of our
glory, even as ye also are ours in the
Lord Jesus Christ." " For what is our
|| hope,
or joy, or crown of glory ? Are not you in the
presence of our Lord Jesus Christ at His com-
" " Because
ing ? T now we live, if you stand in
the Lord. For what thanks can we return to
God for you, in all the joy wherewith we rejoice

"
for you before our God ? When he counts up
his sheep, he may be ever saying, Corona mea et
gaudium meum. When he numbers up the sin-

ners and impenitent, and the wrecked homes
which he has labored to save, he will remember
how he has and prayed, how for their
striven
salvation he has "toiled all night" in the dark,
with hardly a ray of hope, a and taking noth-
ing," ready again to let down the nets at our
Lord's bidding, and again to launch out into the
*Isaiasix. 3. | Philip, iv. 1.
t Ibid. ii. 17, 18. ||2Cor. i. 14.
1 1 Thess. ii. 19, 20. Ibid. iii. 8, 9.

deep, out of which all his striving and all his

prayers have not yet saved them. This must
meet us, as it met our Divine Master, in our daily
labor. When we look upon them, we share the
mental sorrows of our Lord on earth ;
when from
them we turn to the field white for the harvest,
He gives us a share of His joy in heaven.
There are five companies among his people
who reward a priest in this life. First, every
penitent soul has a history full of the sin of man
and the love of God. Some were all but drowned
in sin, and some were plucked from the fire. We
did not know them before they were brought to
;
us as by chance. They were, as they thought,
avoiding our confessional when they came into it ;
they thought to escape from us, when uncon-

sciously they took themselves in the snare which
was laid for them, not by us, who knew nothing
of them, but by the hand of God. To bring back
souls to "God, and to see the likeness of God once
more shine out frojii the darkness of their past, and
to watch over their steadfast perseverance in the
way of a recompense beyond all labors.

life, is
Next come the mourners.

S. Barnabas had a brighter than a crow n.
title
r
He was Filius Consolationis, a son of the consola-

tion of Israel, and a messenger of the glad
tidings of good and that because he was "full of
;
the Holy Ghost," a disciple of the Paraclete, the

Divine Comforter. A priest's ministry is twofold.

He a physician to heal Loth sin and sorrow
is :
these are distinct but inseparable, and each needs

a distinct treatment. Many who can deal with
sin are unskilful in dealing with sorrow. To
deal with sinners sometimes makes us hard, as if
sorrows were imaginary. But no man can be a
son of consolation who has not known sorrow for
his own sorrow in penance, sorrow for the
sin,
sins of others, sorrow for the wreck w hich death r
has wreaked upon the world. The beatitude,

" Blessed are
they that mourn, for they shall be
comforted," is a promise that God will console
them, not only by the Paraclete, but by those
who are consecrated to be "sons of consolation"
the priests and pastors who share the office,
the tenderness, and the sympathies of our great
High Priest, the Man of Sorrows, and the foun-

tain of all consolation.
And after the mourners come a multitude of
little children.
Among the many rewards

of a faithful priest
come the love and the joy of children. By the
faith infused in Baptism, they
recognize in the
priest a spiritual fatherhood. Children come
round a priest not only by a natural instinct,
drawn by kindness, but by a supernatural instinct
as to one who belongs to them by right. The
love of children for a priest is the most unselfish
20*
love on earth, and

long as they are innocent
so
it binds them to him by a confidence which casts
out fear. The most timid and shrinking come to
him and protection. They tell him
as a relief
everything their hopes and fears, their troubles

and their faults with an undoubting confidence
in his love and care. No priest has greater joy
than the priest who loves his schools, and trains
with his own eye and care the boys who surround
his altar. It is one of the signs of his conform-
ity to his Divine Master.
Next after them come the poor. A
priest is
God's almoner. If he has nothing of his own, he
receives in alms from the hand of His Master, and
he distributes it again to the poor. The old, the
helpless, and the destitute turn to him as their
last hope. What Job in his profound humility
said no priest will dare to say ; yet every true
priest would desire to be said of him when he is
"
The ear that heard me blessed me, and
dead :
the eye that saw me gave witness to me. Because

I had delivered the poor man that cried out, and
the fatherless that had no helper, the blessing of

him that was ready to perish came upon me, and
I oomforted the heart of the widow. I was an
eye to the blind and a foot to the lame I was ;
the father of the poor, and the cause which I

knew not I searched out diligently." * The poor-
* Job xxix.
11, 16.
est man ought tohave no fear of coming to a

priest, for a priest is not his own he belongs to
his flock, and every one has a right to him and
to his service in charity of Jesus Christ.
the
To be loved by the poor is the surest sign a
priest can have that he is not unlike his Master.

For the people heard Him gladly. Their love is
a great reward. When the world is dark and
hostile, a priest takes sanctuary among his poor.
Almost all the great in Church or State were
against S. Thomas of Canterbury, but the poor
priests and the poor people were always with

him.
Lastly, there is a company who cannot come
about the priest day by day like the others that
is, the sick and the dying. The two chief works
of a pastor are the preparing of children for
their warfare inlife, and the preparing of the
sick for the last conflict in death. The school
and the sick-room are the two chief fields of a
priest's charity and fervor. Sickness weighs
heavily upon heart and mind. The sick are often
sad and oppressed by the consciousness of sins,
both of evil done and good undone, and through
weakness they are unable to throw the burden
off.
They often say that they cannot pray, and
that they cannot think they can only lie and
:
suffer. It is at such a time that a priest can

think for them, and call their thoughts into
activity. If he be a " fountain of water whose

waters shall not fail/' then he will refresh the
soul that is dry through suffering and parched
by mental anxiety. What is true of the sick is
still more true of the dying. In the last hours
the voice of a good priest is as the voice of a
messenger from God that is, of God Himself.

The whispered name of Jesus, and the acts of
faith, hope, charity, and contrition breathed into
the ear that will soon hear no more, are the end
of his pastoral care. The sanctified sufferings of
the sick and the saint-like transit of the dying ;
the thanks of the sick and passing soul even in

broken words or by the last transient gleam of
a peaceful and grateful look, are a reward beyond
all earthlyrecompense.
Whenthe penitents and mourners and child'
ren and the poor love and surround a priest, he
has the surest countersigns of his Master's love.
The special friends of Jesus are his friends, and
in him they see both the servant and the Lord.
3.The last reward of a good priest is a happy
death. A calm conscience in charity with all
men is the witness of God's work in him. The
"
priest may say, Being confident of this very
thing, that He who hath begun

a good work in
me will perfect the same until the day of Jesus
Christ." * Ipse perficiet.
"
know that we We
PWl.i.6
have passed from death unto life because we love

the brethren." * We not only believe and hope,
but we know. We know that where there is a
stream there must be a fountain. We know that
the love of brotherhood flows from the love of
God. Whosoever loves God is united with Him,
and the second death has no power over those
that are His. A good priest will say,
"I am not
conscious to myself of anything, yet am I not
hereby justified. He that justifieth me is the
Lord."f His sentence I await.
Nevertheless,
"if our heart reprehendeth us not, then we have
confidence towards God." J
And when his hour is come there will go up
from every home, and from every heart in his
flock, and from many who are his spiritual child-
ren scattered abroad, a multitude of unceasing
prayers. None die so happily, or surrounded by
such a wide and ardent charity, as a pastor. His
life has been a life of charity to
penitents, to
mourners, to children, to the poor, and they can-
not recompense him except by their prayers, and
their prayers have great power with God. They
will surround his home in his last hours. And
the presence of Jesus will surround his dying
bed. He has lived in close and constant relation
with his Divine Master for many years ;
and now
He is come to call him to his eternal rest and to
* 1 S. John 14. Cor. John
iii. f 1 iv. 4. J i S. iii. 21,
the exceeding great reward, to the glory and the

crown that shall be given to him.
In the state of waiting and expiation daily
prayers and Masses will he offered for him. As
he has done to others so now his flock will do for
him. Then comes the transit to the essential
glory, which will he measured hy the merit laid

up in this life ;
hut the merit is measured hy
charity. As he has loved God in this life so will

he see God with a greaterintensity in the
Beatific Vision and as he has lived in charity
:
with all men so will he his hliss in the Com-

munion of Saints. Add to this the accidental
glory, the ever-increasing hliss and joy over sin-

ners that repent and souls that persevere, after
his death, hut through the lahors of his life.
Though dead he yet will speak the inheritance

;
of his lahors will live on. The memory of his

name will spread, and after many days, when he
is in the eternal kingdom, the first seeds cast hy
him will he ever springing up. The evil we do
lives after usand reproduces itself: so hy God's
mercy does the good. The seeds scattered in the
furrow, and sown "beside all waters, in the morn-
ing arid in the evening will bear a harvest and
he reaped hy other hands, but the reward will
yet be his.
If such be the priest's rewards springing up
in this life, and ascending into the heavenly
THE PRIESTS EEWARDS. 239
COL/CKOl
court, with how great a love ought we to love our
work. The pastoral care is to be loved evosglj^l^^'
where, because it is the test and proof of our
love to our Divine Eedeemer. It is also the
most perfect discipline of charity, the most

searching abnegation of self, the most generous
sacrifice of all things and of ourselves also for
the salvation of souls. It is moreover the fullest

fountain of sanctification, and as we live in the
exercise of charity, so every act may have its
augmentation. If the pastoral office is to be

loved everywhere, it is to be loved especially in
England. We are pastors of the poor, and poor
ourselves, separate from courts and honors,

slighted and set aside in apostolic liberty, in
faith and work independent of all human au-
thority, closely and vitally united with the See
of Peter and with the Church throughout the
world heirs of the Martyrs, Saints, Confessors
:
of every age, from S. Augustine to this clay.

Their names and their memories are upon the
cities and fields of England. As in the early
times, when the Church at its first uprising began
in the houses of the faithful, till it came forth
from penal laws and hiding-places into the light
of day, so has it been with us. All this binds
together the pastors and people in England by a
mutual dependence and with a primitive charity,
on which as yet the world has not breathed its
withering taint. Happy the priest who loves his
pastor's lot and lives wholly in it, fulfilling day

by day the slight and despised acts of charity to
all who need his care, and laying up in heaven
unconsciously the gold dust of a humble life,
looking only for his eternal reward.

.*
CHAPTEK XVIII.
THE PRIEST'S HOUSE.
THE Fourth Provincial Council of Westminster

decreed as follows :
" Let
1, presbyteries be the true homes of peace
and of charity, of sobriety and of modesty a ;
notable example in all things to the faithful,

'
that the adversary may have no evil to say of
us.' * Let simplicity be their adornment; nor let
anything there be found, in furniture or decor-
ation, that ministers to luxury or to worldly
desires. Let there be no ludicrous or foolish pic-
tures, or any others unfitting the eyes of priests ;
but in every room let there be the crucifix or the

image of the most Holy Mother of God, or of the
Saints, or pictures representing the life of our
Saviour or sacred history."
The furniture of a priest's house ought to be
plain and solid plain, that is, unlike the fanci-

*S. Tit. ii. 8.
21 241
242 THE PRIEST'S HOUSE.
fill and costly furniture of domestic houses ;

and
solid, because to last for generations of
it ought
priests succeeding one another. As far as possi-
ble it ought to be alike in all rooms. Equality
is a part of brotherly charity. S. Paul warns the
Corinthians, who had "houses
to eat and drink
in," not to "put to shame those who had none." *

If one priest hasmoney and another has none, it
is a part of charity in the richer to be as the
poorer in all such accidents as furniture and the

like. Contrasts are wounding, and a temptation
to those who have money.
The exclusion of foolish and unseemly pictures
needs no comment. The presence everywhere of
the crucifix and sacred pictures is most whole-
some as a mental discipline for ourselves, and as a
silent witness to the world. A priest's house
cannot be like the house of a layman without our
seeming at least to be ashamed of our Master.
The Council of Carthage says " Let the Bishop :
have furniture, table, and food cheap and poor,

and let him seek the authority of his dignity in
the merit of his faith and life"." f If this be so
for Bishops, then also for priests.
"
2. Let regularity be observed in all things.
Let the priest say Mass at the hour fixed. And

though he ought to be always ready to hear confes-
*1 Cor. xi. 22.
t Cone. Carthag. See Cone. Trid. sess. xxv. c. i. De Eef.

THE PRIEST'S HOUSE. 243
sions, let him be found especially punctual in the

confessional, or at least in the church, on the ap-
pointed days and hours, lest, from want of order

and method, there and injury to
arise scandal
souls. Keep order, and order will
keep you."
Want of punctuality, especially on weekdays,
is a common fault, and a constant complaint from
the faithful, above all from men in professions

or in commerce, who are either deprived thereby
of Mass, or involved in serious damage.
'
The
loss of souls through irregular attendance in the
confessional, or refusing to hear a confession out
of hours, or at dinner-time, or recreation, or
supper-time, will never be known in this world.

We ought to be afraid of failing to hear a con-
fession when asked, unless we know by previous
and certain knowledge that there is no need.
But who can be sure of this ?
3. "Let no women reside in the priest's house
without leave of the Ordinary. Schoolmistresses

and their pupil-teachers, as being more refined
in intelligence and character, and therefore more
exposed to the tongues of calumniators, are alto-
gether forbidden ever to reside in the presbytery

with the clergy, unless for some reason known to
the Bishop, and approved by him in writing.
'
Let the servants who attend on the priests be of
an advanced age, modest, prudent, and of a
blameless life, ascertained by experience, that
the of the Canons be *

injunctions obeyed/
Therefore let priests by all means beware of
certain women, who, by domineering and despis-
ing the poor of Christ, and sowing discords by
whispering, become truly the pests of the mis-
sion. Furthermore, we forbid the clergy to al-
low the schoolmistresses or their pupil-teachers,
or the women-servants of the house, to sit at
table with them/'
This paragraph would be obscured by any com-
ment.
4. "Let no priest reside in a hired or private
house without the previous consent of the
Bishop/' f
"
5. Whosoever is set over a church, whether
he be simple missionary, or be entitled mission-
ary rector, is held to be the steward of God, to
whom intrusted a part of the Lord's vineyard.
is
Let him, therefore, be useful and faithful, in

everything laborious, remembering that the
safety or the danger of the commander of the

ship and of those who are on board is the same.
Where, then, there are two or more priests in a
mission, let one only, independently of all except
the Ordinary, exercise the office committed to
him, and all others dependency from him. The
assistant priests receive faculties from the Bishop ;
*I. Cone. "Westm. Dec. xxiv. 4.

Synod. Thurles. De Vita et Hon. Clericorum, n.
* 16, p. 33.
but to preserve order we enjoin them that they

do not use those faculties except under the
government of the rector of the church, for
which cause let the following or like words be
'
inserted in the formula of faculties In depend-:
ence on the rector of the church to which you are

" *
attached.' The head priest of each church
has the sole stewardship and administration. He
depends only on the Bishop, and his assistants
depenl on him. This is expressed in the facul-
tiesheld by each. To the head priests, therefore,
belongs the decision of every question and the ;
Council orders and commands

(prcecipimus) the
assistant priests to use even their faculties in de-
pendence that is, obedience to him.

" To the rector or head
6. priest are intrusted the
church and people, the schools and presbytery, all
goods of the mission, and lastly, even the clergy
who serve the church ;
therefore the account
of all these is to be rendered to the Bishop by
him alone and exclusively. Further, by law or
custom, all rectors and their assistants are wont
to inhabit the same presbytery but the presby-
;
tery the
is house of the rector so long as he dis-
charges the office of rector and holds the diocesan

faculties. To him alone belongs the right of
administering and ruling the same; neither is it
a right only, but an obligation; 'but if any man

*I. Cone. Westm. Dec. xxv.
21*
246- THE PRIEST'S HOUSE.
knows not how to rule his own house, how shall

he take care of the Church of God ?
'
* Let him
know of spirit he is himself, and how
what
among priests mutual charity and reverence of
heart ought constantly to he seen from one to
another. Let him, therefore, he as the elder
among his assistants, not as lording it over the
clergy, hut as their father, or rather as their

eldest brother. For they" ought to he trained
and taught as the servants of the Good Shepherd,
who in their time shall themselves he worthy
and capable of ruling missions. Moreover, from
the fact that the cure of souls is committed in
chief to the rectors of the missions, the assistants
must not think that they are free from so great
a burden ;
for it is their part in dependence on
the rector to help him, that is, in preaching, in
hearing confessions, in teaching catechism to

children, in visiting the sick and in administer-
ing to them the Sacraments, and in fulfilling the
other offices of missionaries."
In this paragraph are laid down the following
principles :
(1) That the rector or head priest is trustee of

the whole mission, church, people, school, pres-
bytery, goods and clergy. The last is the only

point we need now to notice. The rector is
responsible for his brother priests, for their per-

*1S. Tim. iii. 5.
sonal, priestly and pastoral life. He is answera-

ble to the Bishop for them. And they are bound
to recognize that responsibility. As they bear
themselves to him so some day their assistants
will bear themselves in turn to them.
(2) That they ought all to live together under

one roof. Priests dwelling alone are in an
abnormal, unecclesiastical, unsacerdotal state,

which often has grave dangers, and is never free
from many disadvantages. The liberty of living
alone is not wholesome ;
and the loss of the daily
discipline of self-abnegation in living with others

is a privation of much good.
(3) That the bound by the highest

rector is
obligations of charity and consideration towards

tliose under him, and they are also bound by the
duty of obedience, brotherly love, and mutual

respect as king's sons to each other, and above all
to him.
(4) That a presbytery ought to be a pastoral
seminary, to keep alive the training of their

youth, and to perfect it in the maturity of their
manhood and of their priesthood, that they also
may one day, as elders and superiors, train and

teach the young priests who shall be intrusted
to them.
(5) That though the rector has the cure of

souls in chief, they also are responsible, but in
dependence on the rector, for all the work, for all

the failures, and for all the omissions of work in

the mission.
"
*T. common table in a presby-
The mensa or
tery the token

is and pledge of brotherly charity,
which is lessened by absence. If absence hap-
pens often, it altogether undoes charity. There-
fore let them seldom go abroad to the tables of
others, much less let them frequent them hav- ;
ing food and wherewith to be covered, with these

we are content." *
In the measure in which we have brotherly
charity we shall understand the meaning and the
power of the mensa communis. In the measure
in which we disregard the admonitions of the
common table we may suspect, or rather we may
be sure, that our brotherly love is low in fervor
and dim of sight. The wholesome equality of
Christian brotherhood is recognized and sus-
tained by the contentment and abnegation of self,
by which they who have money, or rich relations,

or many friends, deny themselves for the sake of
those who have not. It is a danger to a priest
to have many "houses to eat and drink in," and
it is a grace to others to have none.
Those mission-houses are the happiest in which

all things are, as far as possible, in common,
where each is content with his honorarium, and
his share of the Easter offerings, and of all obla-
* 1 S. Tim. vi. 8.
tions thrown into one sum, so as to exclude the

unwise partialities of the people, and sometimes
the temptations of priests.
8. "It is to be desired that the common recrea-
tion of priests should be made, as a rule, one with
another at home rather than abroad. How l
good and how pleasant it is that brethren dwell

in unity/ For to be present at the recreation in
common confirms and strengthens charity, and
gives day by day occasions of exercising it in
wor<?and deed."
Men are hardly known until they unbend them-
selves. Official relations are distant and arti-
ficial. In recreation the man comes
out through
the priest. There is no greater or surer test of
humility, charity and human kindliness. Pride,
haughty manners, high looks, fastidiousness, con-
tempt of what they think below them, criticism,
and the habit of slighting inferiors in birth,
culture or refinement, are detected as by a chem-
ical test in recreation that is, in the easy talk
at the common table or after it. Kecreation is
the pillory of pride. It proclaims the offender,

and holds him up to be pelted,
9. "Let
priests abstain from exhibitions un-
worthy of ecclesiastics, from the clamors of hunt-
ing with horse and hounds, from public dancing
and unlawful games, and from feastings which
are protracted to unseasonable hours of night." *

"We strictly forbid, moreover, all ecclesiastics in
sacred Orders to be present at scenic representa-
tions in public theatres, or in places which serve
for the time as a public theatre, imposing upon
the transgressors the pain of suspension incurred
thereby ipso facto, hitherto in force in England,
and reserved to the Ordinaries respectively."
May and whclssome tradition of our

this wise
forefathers never be relaxed. The theatre in
their days was high, intellectual, and pure com-
pared with the modern stage and its moral fall.

In his epistle to Donatus, S. Cyprian de-
nounces theatres pcenitenda contagia.
: Adul- . . .
terium discitur dum videtur, et lenocinante ad vitia

publican auctoritatis malo.'f S. John Chrysostom
calls fathers who took their sons to theatres
xaeooxTovouz-'t But we may be told that this
refers to the heathen stage. In the year 1596
the Council of Aquileia decreed: Ad spectacula
comcediorunij sive ad bancos circulatorum et buffo-
rum in plateisj qui alias exemplum esse debent ma-
turitatis ct prudentice accedere et assistere clericos
non dccet. \\
The Council of Trent decrees as
follows: a The Holy Synod ordains that those
things which at other times have been decreed
*Conc. Westm. Dec. xxiv. 1.
| S. Cypr. Ep. i. p. 4, ed. Rigalt.

} Homily against Games and Theatres, Opp. torn. vi. p. 274.
||
Cone. Aquil. cap. xi.
by Pontiffs and sacred Councils concerning the

life,the dignity, the cultivation, the instruction
of clerics are to be retained as also the decrees
;
concerning gaming, feasting, dances, dice, and

sports and offences of all kinds also as to the;
*
avoiding of secular business."
"
10. Having before our eyes the golden axiom
of the sacerdotal life given by the Apostle, i All
things are lawful to me, but all things are not

expedient; 'f and again, 'All things are lawful
'
to me, but all things do not edify :
{ let priests
direct all things to the good of others, and to the
gaining of greater graces. Let them not too

easily or too often go to places of public con-
course and recreation, even
though they be re-
putable, lestby wasting time they be suspected
of an unsacerdotal spirit. Unless for duties of
necessity or charity, let them return early at
nightfall to the presbytery. To abstain from
unlawful things is little, unless, being zealous
we know how to use lawful
for the better gifts,
things sparingly and to edification. We there- ||
fore lovingly in the Lord beseech our beloved
clergy to observe the aforesaid prohibitions not

only in the letter, but also in the spirit, inter-
preting them with piety."
*Sess. xxii. c. i. ]i Cor. vi. 12. Jlbid. x. 23.
"
|| Ilabent sancti viri hoc proprium ut quo semper ab illi-
citis longe sint a se
plerumque etiam licita abscindant." S.
Greg. M. Dialog, lib. iv. c. xi.
On these minora moralia little comment can be

made without weakening their searching force.
There is only one point which may be noted.
We are exhorted to observe these prohibitions
secundum spiritum as those who are even now
being judged before your Divine Master by tlie
"law of liberty;" and not this only, but pie
interpretanteSj reading their inmost meaning
with a loving desire to fulfil, and even if we can
to go beyond, what they literally require. The
slothful servant and the mistrustful, the grudg-
ing and the cold-hearted, go by the letter, and

search for probable opinions to evade the letter,
littera occidet.And thus our generous Master is
ungenerously served.
" A hard and morose
11. spirit is unbecoming
in a priest who
labors in the midst of the people ;
a modest cheerfulness, if only in season, is not

to be reproved, but is worthy of praise. We
praise therefore those missionaries who, following
the example of Saints, strive to draw the youth
committed charge from dangerous repre-
to their
sentations by innocent recreations. In doing

which let them always take care to refresh arid
not to relax their minds; and while they give
pleasure to others not to hurt themselves. Which

is at once to be observed in treating of sodalities
of women. Let the priest as far as possible pre-
side over their recreations by other women rather

THE PRIEST'S HOUSE. 25 3>
than in person, lest lie give a handle to the
tongues of detractors. But let priests suppress

the ahuse which has grown up in some places of
holding balls to raise money for the schools and

other pious works.
"As to the public recreations which are called
excursions, we have with sorrow heard very many
evils thence resulting. We judge therefore that
they are rather to be repressed than promoted.

However, lest we should seem to be hard in mat-
ters lawful in themselves, we exhort the pastors
of souls to abstain from promoting excursions
them from the Vicar-
unless they have leave for
General."
12. "The dress of ecclesiastics ought to be
such as to distinguish them altogether from lay-
men, and yet not to confound them with hetero-
dox ministers. Let it, therefore, be of a black or
dark color and let them never, under the pre-
;
text of travelling, return to the ignominy of the

secular dress, from which they have been set
free. We commend the kind of dress which, a
few years ago, the secular clergy began to wear.
At home, however, it is above all fitting that they
should wear the cassock, or, if they will, what is
called the zimarra and biretta.
"But inasmuch as the peculiar (proper) mark
of the Catholic clergy in all the world is what is
commonly called the Koman collar, which already

22
among us is recognized as such by Protestants,

without provoking contumely or offence, we will
that all priests should wear it in the exercise of
their sacred ministry, unless, perchance, for a
time, at the discretion of the Bishops, by reason

of circumstances, it be otherwise ordered."
a To these
13. decrees, this Fourth Synod
judges it expedient in the Lord that certain ad-
ditions be made. We order, therefore, that every
priest shallwear the Koman collar not only when
he exercises the sacred ministry, but at all times,
so that he may be known by all to be a priest.
We decree also that the usage of Rome be ob-
served by all ecclesiastics that is, of not wear-
ing the hair either on the cheeks nor as a beard."

" And if
14. any priest shall wear the clerical
dress so changed save in the rarest case to be
approved by the Ordinary that he cannot be

known by all to be a priest belonging to the
clergy of this province, or so as to fall under the
suspicion of the faithful or notoriously to give
them scandal, let them not be admitted to say
Mass, nor in assisting at the divine offices, into
the sanctuary.
"
15. Our forefathers, assembled in the Council
of London, in the year 1248, declared that to put
off the clerical dress is a very grave and wanton
abuse, by which God is said to be mocked, the

honor of the Church obscured, the dignity of the
clerical orderdegraded Christ, when His sol-

;
dierswear other uniforms, is deserted the honor ;
and dignity of the Church is stained when the

beholder cannot distinguish a cleric from a laic
at a glance, and so the priest becomes a scandal
and despised by all who are truly faithful/'
16. "The Bishop of Chalcedon, the second

Ordinary for England and Scotland after the
overthrow of the Hierarchy in these kingdoms,
exhorted our predecessors, the companions of
martyrs and themselves true confessors for the
faith, in these words :
c
Let missionaries be content with the food set
before them. Let them ask for nothing unusual
unless health requires it. In their dress let them
wear nothing which savors of vanity or expense ;
let them abstain from loud laughing, and from

every gesture of body which savors of levity ;
knowing of a certainty, as Ecclesiasticus says,

that the clothing of the body, and the laughter
of the teeth, and the gait of a man tell what
he is.
Let them avoid idleness as the surest root of

temptations to evil and for that cause let them
;
have with them at least the sacred Scriptures, on

which let them perpetually meditate.
'
Let them not contend with any priest, above
all with their elders, to whom let them show all
reverence and honor, that by their example they
may show the laity how they should bear them-

selves towards priests.
Let them beware of the habit of objecting or
'
of opposing themselves to what others say, as
they used in the schools by way of exercise,

because in the familiar intercouse among men it
is highly odious.
'Let them not easily believe any ill of their
fellow priests and brethren, nor by any means
'
publish it, or lend an ear to those who do so.'

On all and weighty teaching, so high
this wise
in aspiration aal so minute in direction, only one
word need be said. Good will it be for us if we,
too,have at least the sacred Scripture and per-
petually meditate upon it. S. Charles called the
Holy Scripture the Bishop's garden. Few walk
in it, and fewer dress it. And for that cause so
much of the word of man, and so little of the
Word of God, is preached to the people. S.
Teresa said that one chief cause of the evils of
her day was ignorance of the Holy Scripture.
"Sal etenim terras non sumus si corda audientium
non condimus. Quia dum nos ab orationis et
erudition is sanctse usu cessamus sal infatuatum
est." * By whose fault is this, but of priests who
do not study, and therefore do not teach, the
Word of God to the people ? Have we not reason
"
to ask, "Lord, is it I?
* S. Greg. M. in Evang. torn. i. pp. 1396-1399.
CHAPTEK XIX.
THE PRIEST'S LIFE.
THE Fourth Provincial Council has also traced

out in its twelfth decree^what a priest's life ought
to be in the following words :
"
They who
'
1. are not holy ought not to lay
hands on holy things.'* All the faithful of
Christ, as the Apostle testifies, are called to be
Saints. f But priests ought to ascend to the per-
fection of sanctity.
'
For he who, by the neces-
sity of his position, is compelled to teach the
highest things, by the same necessity is bound
to show them forth in himself.' J The warning

is altogether fearful No man ought rashly to
:
t
offer himself to others as a guide in the divine
light who, in all his state and habit, is not most

like to God.' ||
i
For they who are appointed
to divine ministries attain to a royal dignity,
*Conc. Carthag. \ 1 Cor. i. 2.
J S. Greg. Cura Pant. P. ii. c. iii. ||

De Eccl. Hier. c. v.
22* 257
258 THE PRIEST'S LIFE.
and ought be perfect in virtue.' * For so

to
we are taught by the Catholic Church in its

solemn ritual, and in the very act of conferring
the priesthood. As God commanded Moses 'to
choose out seventy men from the whole people to
be his helpers, to whom
the Holy Ghost should
distribute His gifts/ so the Lord Jesus chose out
presbyters of the second order to help the Apos-

tles that is, the Catholic Bishops that He
might teach His Church, both by word and deed,

that the ministers of His Church ought to be
perfect in faith and in works that is, founded

in the virtue of the twofold love of God and our
neighbor.' f For priests*are chosen by God, that,

being commended by heavenly wisdom, pure
morals, and a lasting observance of justice, and
keeping the ten commandments of the law they
1
may be, by the Sevenfold Spirit, upright and

mature in knowledge and in action and that, ;
preserving in their morals the integrity of a

chaste and holy the pattern of all justice
life,
"
may shine forth in them.' J
2. "Let priests, therefore, bear in mind that
sanctity in them is presupposed. "That for the
reception of sacred Orders simple sanctifying
grace by no means suffices ;
but that beyond this,
interior perfection is required, as is proved by
tS. Thorn, lib. iv. Sent. Suppl, ad B. i. qvuest. xi.

t Pontif Rom. in Qrdin. Presbyteri.
.
J Ibid.
THE PRIEST'S LIFE. 259
the unanimous consent of fathers and doctors,

who with one mouth demand it/ * No degree,
therefore, of sanctity judged be proportion-
is to
ate to sacerdotal perfection f by the Church of
God, and by God, the author of the priesthood,

but that which bears some likeness of the great
High Priest Jesus Christ our Lord. For the
priest is set in the sight of the world, to be a liv-
ing image of the life of Jesus toiling in solitude

and in the straits of poverty, and suffering also
the contradictions of men."
This teaches us three things :
first, that interior
perfection required before ordination and as a

is
prerequisite condition to sacred Orders secondly, ;
that the state of the priesthood is the state of
perfection ; thirdly, that a priest is bound to sus-

tain himself in that state and to persevere in it
to the end of life.
The perfection of man is defined by S. Bernard

in these words Hcec liominis est perfectio simili-
:
tudo Dei. But God is charity. Therefore per-

fection consists essentially in this gemina Dei et
proximi dilectione. The essential perfection is a

quality of the person. The state in which a per-
son is placed is the instrumental perfection.
The perfection of charity is determined by its
extension.
*S. Alphon. Theol. Mvral. de Sacr. Ord. lib. vi. 57.

| S. Greg. Naz. Orat. ii. Ixvii.
The first extension is to persons, as to friends

and to enemies. The second extension is to acts
that is, to the fulfilment of the commandments
and of the counsels.
But the new commandment, which is twofol.l,
includes all commandments and all counsels.
This personal perfection does not mean a sirf-

less state, and it is compatible with infirmity and
the failures of infirmity in which there is no

deliberate will to sin.
S. Bernard says :
Indefessum prqficiendi stu*.
dium, et jugis conatus ad perfectionem perfectio

reputatur.
Studere perfectioni, esse perfectum est ; profecto
nolle proficere deficere est.*
Such, then, is the nature of perfection to which

all are- called. And to this, before ordination, as
the Council teaches, all who desire to enter the
priesthood ought to have attained.

" For which reason the dignity of the priest-
3.
hood is derived from a twofold source. Priests

are the beloved companions of Jesus, and receive
a share in His own mission, which He receives of
the Father. i
As the Father hath sent Me, I also
send you.' f For they are partakers of the
priesthood of Christ, and share in the twofold
jurisdiction over His natural and over His mys-
tical Body. By sacred Orders they are deputed
*Ep. ccliv. torn. i. p. 534. \ S. John xx. 21.

Ho the highest ministries, "by which service is

rendered to Christ Himself in the Sacrament of
the Altar : which service greater interior
for
sanctity is required than is required even by the

state of religion/ * Moreover, they are friends,
to whom He said, with familiar love. 'I will
not now you servants, hut My friends, be-
call
cause you have known all things which I have

done in the midst of you.' f And forasmuch as
in the dispensation of redeeming grace it is so
ordered that the servants of God receive the
help of the Holy Ghost, according to the height
of their dignity or the arduous greatness of their
none assuredly are given more abundant
office, to
graces than to the friends and partakers of the

priesthood and mission of Jesus our Saviour."
Wehave seen what sanctity is required by
the manifold relations in which a priest stands
to the Person of his Divine Master. Here S.
Thomas tells us that it is the greatest interior
sanctity required by any state on earth. And as

this sanctity required by the state itself, so it
is
is certain that the grace and help of the Holy

Ghost are always proportionate and always pres-
ent for our assistance. We
are always telling the
people of the world that if they ever fail it is not

God that fails them, but they that fail them-
*S. Thorn. Siimma Theol. 2da 2dse, q. 184, a. 8.
t Pontif Horn.. 1.
selves ;
that they have always and everywhere
the grace needed by their state in all straits and
dangers. How much more justly and truly may

they return this counsel to us if we priests fail.
We are set forth first to be the pattern of the all-
sufficiency of sovereign grace. Therefore, a priest

is inexcusable who seeks the cause of his imper-
fection anywhere but in himself.
4. "How
great a love of God and of souls
ought, therefore, to be kindled within us, and
with what a fire ought our hearts to burn. The '
flame of the pastor/ S. Bernard says, is the light

of the flock.' For in the priest the Sacred Heart
of Jesus, the principle and fountain of love and
fervor, ought to live and reign. Our missionaries,
kindled with the ardor of zeal for souls, will
strive to deliver to the peo-
by a true exposition
ple committed them, the
to commandment of
'
God, exceeding broad' in all fulness and sanc-
tity. Let them take heed lest, putting darkness
for light, they think it enough if they keep the
faithful of Christ from mortal sin."
5. Paul tells all Christians that they are dead,

and their life hid with Christ in God.* He bids
them, therefore, to be heavenly-minded. He bids
them also to be perfect f to forget the things ;
that are behind, and to stretch forth to the things

that are before, for the prize of their high voca-
*Col. iii. 1. f2Cor.xiii.il.

"
But you, my beloved, build-
tiori. S. Jucle says :
ing yourselves upon your most holy faith, pray-

ing in the Holy Ghost, keep yourselves in the
love of God." * S. Paul, again, tells the Ephe-
sians "that he prays that by comprehending with

all the Saints what is the breadth, and length,
and height, and depth of the love of Christ, they

may be filled unto all the fulness of God." f And
with all this before us, we hear it said that per-
fection is for priests, nuns and recluses ;
but for
all others it is lawful and enough if we aim at
keeping them out of mortal sin. Few will say
this but; many act as if they would say it, and
as if it were their belief. Of how much glory
God is robbed ;
of how much sanctity souls are
deprived ;
for what innumerable venial sins they
who so act are responsible ;
how many, walking
on the boundary-line, may pass from venial to
mortal sin, and therefore by low guidance how
many souls may be lost.
The Provincial Council, therefore, goes on to

teach as follows :
5.
"
Forasmuch as the distributions of the Holy
Ghost are manifold and inscrutable, and as the
faithful are called, some before others, to various
degrees of perfection, it is' not enough that a

priest should be able to distinguish scientifically
between leprosy and leprosy if he cannot discern
*S. Jude 20, 21. | Ephes. iii. 18, 19.
also between spirit and spirit, lest, giving ear to

the human spirit or even to the diabolical as if
to the Spirit of God, he be led into error and

lead others into error with him. For sometimes
not only the faithful of a more cultivated intelli-
gence, but the rude and the simple among the

people, are called to the highest perfection of
sanctity. Therefore the guide of souls ought so
to discern and know the ascents of the heart to
God and the degrees of prayer by science at

not by his own experience, that he may
least, if
be able to confirm beginners in the purgative
way, direct those who are advancing in the illum-
inative way, and lead upward the more perfect
to higher things in the way of union. Labia
enim sacerdotis custodient scientiam, et legem re,-
quirent ex ore ejus, quia angelus Domini exercituum

est* In every flock some will be found who, be-
ing called by God to the life of counsels, seek the

science of the spiritual life from the lips of the
priest. Let us, therefore, give all heed, lest in

the hidden life of God the sheep be found going
before the shepherds/'
The Auctor Incertus says " It is
:
truly great
confusion for priests and all clerics, when laymen
are found more faithful and more just than they :
*Mal. ii. 7. S. Jerome snys " Si sneerrtos est sciat legem

: :
si ignorat legem ipse se arguit 11011 esse Domini sacerdotem."

In Aggseurn
how can it not be confusion to them to be inferior

to laymen, to whom it is great confusion even to
be only equal."* S. Ambrose says: "Vides
divisiones? Nihil in sacerdotibus plebium re-
quiri, nihil populare, nihil commune cum studio
atque usu et moribus multitudinis. Sobriam a

turbis gravitatem, seriam vitarn, singulare pon-
dus, dignitas sibi vindicat sacerdotalis. Quo

modo enim potest observari a populo, qui nihil
habet secretum a populo? dispar a multitudine ?
Quid enim in te miretur, si sua in te recognos-
cat? Si nihil in te adspiciat, quod ultra se in-
veniat? Si quaa in se erubescit, in te quern rev-

erendum arbitratur offendat? Supergrediamur
igitur plebeias opiniones, . . . ac detrite vise
orbitas declinemus." f I n the Old Law every
priest during the service of his course in the
Tabernacle was forbidden to drink wine or strong
drink. J What self-denial befits the priests of
the New Law, who have no alternation of courses :
they are always not only in the Tabernacle, but

in the sanctuary, before the mercy seat of the
Divine Presence.
The aspiration of the people for higher ways
is one of the greatest rewards of a priest's life.
A fervent people implies a fervent pastor. S.
*Auctor Operis Imperfect! inter Opp. Sti. Joan. Chrys.

Horn. vi.
t S. Ambros. Classis i. Epist. xxviii. 2, 3. J Levit. x. 9.

23
266 THE PRIEST'S LIFE. .
Bernard says truly, Flamma pastoris lux gregis.

When the priest is kindled with the fire of the
Sacred Heart his people too will walk in a great

light. They will see and aspire after the higher
ways of the kingdom of God. Then he will bo

tothem angelus Domini excrcituum a guard and
a guide.
6. "It is truly a wonderful saying of the
Apostle :
'
For Christ sent me not to baptize, but
* Therefore in the Coun-
to preach the GospeL'
cil of Trent we read that the chief office of
Bishops is to make known the Word of God to

man. That which is chief in Bishops must be
surely of the highest moment for all. But as the
simple and masculine preaching of the Gospel is
the salvation of the hearers, so a vain and
inflated declamation is to the faithful scandal,
and to the preacher destruction. The mysteries
of the kingdom of God are not to be handled as
rhetorical exercises or lucubrations of literary
art. The witness of the Holy Ghost does not
need the persuasive words of man's wisdom ;
rather the simplicity of divine truth contemns

and rejects the loftiness of our speech, that our
faith may riot ba in the wisdom of man, but in
the power of God.f Let all guides of souls,
therefore, labor diligently, that in handling the
mysteries of faith and in exhorting the faithful
*lCor. i. 17. fSess. xiv.
to piety they admit nothing that is not full of
simplicity and gravity."

7. "The
life of a priest is, in truth, arduous;
yet surrounded
it is and guarded hy innumerable
means and helps to acquire perfection. For our
provident Mother the Church in imposing upon
the clergy the office of divine praise, vindicates
and secures for its ministers in the midst of
their labors of charity a time of quiet. Seven
times a day bids us ascend in heart and mind,
it
to the King of Saints and to the heavenly
court ;
and if by the Communion of the Body
and Blood of Jesus once received men may
be made Saints, nothing can be wanting to
the companions and priests and friends of Jesus
that they be made and be Saints, who are
refreshed by the daily oblation of the Holy
Mass and the participation of His most holy Body
and Blood. All things in the priest's life con-
tribute to this the daily meditation on divine
things the intimate service of the most Holy

;
Sacrament; sacred studies hardly interrupted;

the ministries of charity, which, while they ex-
haust strength, refresh the mind the habit also ;
of religion and of dignity the sign of a king-

;
dom and of perfection which was put upon them

when they were tonsured."
8. "Furthermore, to us in England in warfare
for the kingdom of truth singular helps for the
acquiring of sacerdotal perfection are granted by

our Lord, who pities our infirmities. To the
priesthood, with which missionaries are invested.,

the cure of souls is intrusted, and therefore all
kinds of spiritual gifts which are annexed to the
state ofpastors ; moreover, they are pastors
especially of the poor, the friends of Jesus,
i
who have
not wherewith to recompense us,' and
are poor themselves, fed and content with the
alms of the poor. Add to this also the daily
and almost perpetual abnegation of their own
will, in bearing the burdens of others, in consol-
ing the sick, insupporting the dying by day and
by night. Finally, there remains the signal
grace and privilege of the missionary oath,
whereby, on the threshold of the apostolate
which they have received, after the likeness of
the oblation of Jesus upon the Cross, they
freely offered themselves a living, daily, and
acceptable sacrifice to God the Father/'
The Fourth Provincial Council warns us that
we are bound to our flock by muUiplici et con-
scientice et cordis
ligamine by manifold bonds of
conscience and of heart.
First, it says, "a missionary priest receives the

oblations of the faithful for no other reason than
"
because he is a
missionary therefore he is
;
"
bound to serve them. Missionary priests are
bound to labor without weariness for the salva-
THE P1UE3TS LIFE.
tion of the souls of those subject to

Let them call to mind the solemn hour in which,
when invested with the ineffable dignity of
priesthood, kneeling before the
Bishop, they
promised obedience and reverence to the Ordinary.
When, therefore, they are chosen out and sent
by the Bishop, to whose precepts they subjected
themselves with a willing mind to fulfil the
pastoral office over the sheep intrusted to him, it
isplain that they are under grave obligations by
the precept of obedience to fulfil rightly so great
a duty.
"
Moreover, by the grace of the Apostolic See
three hundred years ago, it was ordained that
the missionary priests in England, robbed of all
maintenance by sacrilegious hands, might be ad-
mitted to sacred Orders on the title of mission,
taking at the same time a truly apostolic oath
for the good of the universal Church in bonum
universalis Ecclesice (which Alexander VII., in
the Brief Cum circa juramenti vinculum, on the
20th of July, 1660, explained with the required
declarations) so that they might bind them-
selves for ever, so far as in them lay, to seek and
to save thesheep of the English nation. From
that most constraining bond, when a cruel per-
secution raged for so many years, arose and was
strengthened that wonderful constancy and

patience even unto martyrdom which is the
23*
crown and the glory of our clergy. Wherefore

the Holy See, which still grants to the Bishops
of England the faculty of ordaining their sub-
jects on the title aforesaid, exhorts our mission-

hy year they remember to renew
aries that year
the oath they have made on its anniversary
(granting to them also a plenary Indulgence),'

and that they seriously meditate how great is
the divine good shown to them in making them
ministers of the Word to declare the wonders of
His might and power ;
how imperishable a crown
is prepared for them in heaven if they fulfil their
duty in holiness and on the contrary how strict

;
a judgment awaits them if by their negligence

or indolence, which God forbid, it happens that
any perish.
u
Finally, from all these (obligations) taken
together that is, from equity, from sacerdotal
charity, from the promise of obedience, from the
sanctity of the oath there arises the reciprocal
obligation between the priest and his own Bishop,
by which both are happily bound faithfully to
fulfil their respective offices, united together
by
common and by mutual co-operation."*
toil
"
9. Wherefore, if, which God avert, it ever
happen that any one fall from the manifold grace
of this state, let him know that those things
which in others are light in priests ought to be
* Cone. Prov. IV. Dec. x. 3-7.
THE PRIESTS LIFE.
judged as grave. For the most part, that which

in a layman is not a fault to those in sacred
Order is a sin."
A upon a layman's coat is little seen a
blot ;
spot upon an alb cannot be hid.

The Church must guard the souls of the faith-
ful,and the sanctity of the priesthood, and the
honor of the faith, the Church and our Divine
Master.
If this seems a harsh note to end with, let us
remember how our Lord ended His last words
before He was betrayed. He prayed for those
whom He had just ordained as priests. "And
now I am not in the world and these are in the
;
"
world, and I come to Thee." Those whom
Thou gavest Me I have kept, and none of them
is lost but the son of perdition." * There will
ever be wheat and tares growing together till
the harvest both in the world and in the sanc-
tuary.
*S. John xvii. 11, 12. .
CHAPTER XX.
THE PRIEST'S DEATH.
SOOXEII or later soon at latest, for the longest

life is short and fleet in ending it will go
abroad that we are dying. Our turn will be

come. We who have lived to stand by and see
so many die, as if we should live for ever, we
shall be lying on our death-bed at last. Will
that day come upon us unawares ? And shall
we have time for the last Sacraments ? Priests
often die without them. When
our people are
sick, however" suddenly, we are always near to
watch beside them when we are sick there is
;
not always a priest at hand. Many priests live

alone, scattered at great distances from their
brethren. Moreover, priests grow so familiar
with death, that they are often not alarmed soon
enough, or they are unconscious of their danger.
It seems strange that a priest who so long has
been preparing others to die should need it him-
272
THE PRIEST'S DEATH. 273
self. Sometimes he is too hopeful, sometimes he

procrastinates, and what is often said is often
true he dies without the last Sacraments.
Some men do not like talking about death.
Nobody dies of it. But it is ominous to some
minds, like a winding-sheet in the candle, or the
death-watch. They do not really believe these
things, nevertheless they feel an unreasonable
awe. They shrink from making their will. They
have it in their room ready for signature. They
put off signing it to to-morrow and to the next
day, and at last they bequeath loss to the Church
and trouble to everybody by dying intestate.
Such are the freaks of the human spirit.goodA
man will not so fear death, and a wise man will
often speak of it. Joseph of Arimathaea made
his tomb in his garden, where he saw it day by
day. S. Charles talked of his death continually.
If we did so it would become a familiar and
kindly thought, like rest after toil, and home

after peril by land or by sea. We should be
kept by the fear of death from resisting or griev-
ing the Holy Ghost by any willing acts of
variance with His will, and we should be trained
by the thought of death to understand the words,
Cupio dissolvi et esse cum Christo* Milii vivere
mori lucrum. f Scio enim, cui credidij
j
* 23.
Philip i.
fIbKl.i.21.
274 THE PRIEST'S DEATH.
et certus sum, quia potens est depositum meum

servare in ilium diem. *
We are always saying, A subitanea et improvisa
morte libera nos Domine, and no men have greater
need for our familiarity with death deadens the
;
awfulness of the sight, and we may cease both to

fear death and to prepare for it. It is to pastors
especially that the words are spoken. To some :
"I know thy works, and thy labor, and thy

patience, and how thou canst not bear them that
are evil." "But I have somewhat against thee,
because thou hast left thy first charity. Be
mindful, therefore, from whence thou art fallen,
and do penance, and do the first works. Or else
I come to thee, and will move thy candlestick
out of its place, except thou do penance." f
" I know thy
Again :
works, that thou hast the
name of being and thou art dead. Be
alive,
watchful, and strengthen the things that remain

that are ready to die, for I find not thy works
full before my God." "If, then, thou shalt not
watch, I will come to thee as a thief, and thou
shalt not know at what hour I will come to thee." J
And to many more among us these words are
" I know
spoken :
thy works, that thou art neither
cold nor hot. I would thou wert cold or hot.
But because thou artlukewarm, and neither cold

nor hot, I will begin to vomit thee out of My
*2 S. Tim. i. 12. t Apoc. ii. 2, 4, 5. J Ibid. iii. 1-3
mouth." And to how many of us who are at

ease in self-complacency the Divine Voice is ever
saying, and often in vain, "Because thou sayest,

I am rich and made wealthy, and have need of
nothing, and knowest not that thou art wretched

and miserable and poor and blind and naked, I
counsel thee to buy of Me gold fire-tried, that
thou mayst be made rich, and mayst be clothed in
white garments, and that the shame of thy
nakedness may not appear and anoint thy
;
eyes with eye-salve, that thou mayst see." If the

sadder death-beds here supposed be many, it is
because they are of many kinds. All deaths of
the penitent and the fervent are good: and one
example is enough.
1. First, there is the death of a sinful priest ;
perhaps without the last Sacraments, as of an out-

cast, from whom it justly takes that which he
seemeth to have ; or, perhaps, and more fearful
still, with the last Sacraments^ but received in
sacrilege. Next to the immutable malice of Satan

isthe hardness of an impenitent priest. Priests
who fall, if they do not return to God with
greater facility and speed than other men, may
become blinder and more hardened in heart than
all other sinners.* They have been so long
* " "
Quis unquam vidit clericum cito poenitentiam agentem ?
Auctor. Incert. in Matthseum, Horn. xl. torn. vi. p. 107.
"
Laici delinquentes facile emendantur, clerici autem F-I
seme I mail evaserint inemendabiles fiunt." S. Bonav.
tree, lib. i. c. xxii.
familiar with all the eternal truths, they have
preached them so often, they have handled all

the holy things of the sanctuary, they have had
so great a profusion of lights, warnings, and calls
to repentance,they have had a gratia status so
abundant, and all in vain, that their end is like
the dying man, on whom all remedies, medicines',
and skill have been exhausted, but death has
fastened so firmly that the dying must surely die.

How often he has preached truths which have
converted and sanctified the humble, the clean in
heart, the pure in life. But it was the dead
preaching to the living. How often he has said
Mass with a threefold sacrilege in consecrating,
in communicating to himself, in communicating
to others. It was a life written within and with-
out with judgment against himself, and a life of
unworthy handling of holy things. Sancta non

sancte sed perverse, turpiter, et ad mortem. Then
comes the end. A brother priest stands by him ;
but what is the soul within him ? Is there a pulse

of life, a beat of the heart, a ray of self-knowledge,
a will to repent? Perhaps he was once an inno-
cent boy, a youth of many hopes, a quick learner,
a promising seminarist, a priest full of early
aspirations and sincere intentions and good reso-

lutions. But there was a flaw in the heart-
some sin of the flesh or of the spirit, some pas-
sion or some pride. It was, perhaps, known and
resisted, long kept down ;

in an evil hour of op-
portunity, facility, fascination, weakness, and

strong temptation the lurking enemy mastered
his will, and the priest became a slave. Many
years ran on many falls, returns, and relapses
; ;
many seasons and means of conversion lost cr

taken from him by the sin or folly of others ;
and
the root became ineradicable, and conscience at
last was silent. Then came the end. Hecordare
Jesu pie, quod sum causa tuce vice, ne me perdas
ilia die.
2. Next, there is the death of a careless priest.

He has had only one enemy, but the worst enemy
of all, treacherous, ubiquitous, and ever about
him -that is, himself; an easy, yielding, indo-
lent will. He has made no enemies, for he has
not been in earnest enough about anything to
offend anybody. All men speak well of him.
The character of priesthood has in him no visi-
ble and unmistakable outline. He is a welcome
visitor, apleasant companion, a ready and amus-
ing guest, read up in the newspapers, and full
of the events of the day. He is what is called a
general favorite, hurting nobody but himself,

and that so secretly that only Grod, his angel
guardian, his confessor, and perhaps some un-
known and watchful friend can see it. He does
not see, or hardly sees it himself. His prepara-
tion for Mass is never altogether omitted., but it
2-i
2*78 THE PRIEST'S DEATH.
is and hurried his Mass is rapid about

short :
twenty minutes and mechanical his thanks- :
giving is short and soon over his office is said

:
unpunctually, hurriedly, and with little attention

spiritual or Midnight overtakes
intellectual.
him before he has said Prime, and he says the
Rosary as a missionary privilege, without the
exempting labor of a missionary priest. And
yet he will go to his sick calls; sometimes, in-
deed, they are neglected, and sometimes he goes
too late. When by the bedside of the dying, he
is roused to a consciousness that he is in his
place as a priest, but out of his place as a man.

He gives the Sacraments and says the prayers in
the Ritual. Then comes a silence. He has noth-
ing to say. The habit of his life arid the current
of his thoughts are so remote from death and
eternity that he has little to say. The dying

soul isdisappointed, and the friends standing by
are saddened and vexed. When death over-
takes such a priest it finds him little prepared.
Perhaps he has not had forethought enough to

send for some brother priest, and, therefore, time
being short, the last Sacraments come too late.
How shall such a priest be saved from the sen-
tence " :
people have been silent/' in prayei
My
"
and praise, because they had no knowledge,"
" because
through the neglect of their pastor:
thou hast rejected knowledge, I will reject thee,
that tliou shalt not do the office of priesthood to

Me ? " *
3. Then comes the deathof a lax priest. Lax-

ity differs from carelessness in this. careless A
priest may set up in his mind a high standard,
and may draw strict theories of duty. But
through carelessness he does not act up to them.
A lax priest lowers his standard and minimises
his obligations. He defends all opinions that favor
human liberty, and looks upon strictness as rigor
and Jansenism. He dwells largely on the first
half of S. Paul's words : Omnia mihi licent, and

" sed omnia non
passes dry shod over the last,
cedificant" He maintains that there are only
two states, the one of liberty and the other of
three vows : that the state of liberty is for those
who do not aspire to be perfect, and the state of
vows for those who are aiming at perfection. He
directs those who are under his guidance to
avoid two things, sin and strictness to avoid ;
sin, of course but to avoid strictness, as leading

;
hindering liberty. Such priests

to scruples arid as
excuse in themselves many things by the plea :
"I
am not a religious," and "I am only a secular
priest." They are never at a loss for probable

doctors and various opinions. They have com-
munis opinio, et sine periculo tenenda, for all they
wish. It will never be known till the secrets of
*Osee iv. 6.
all hearts shall be revealed, what havoc such

men make in the spiritual life of those who are
guided or influenced' by them. The direct effect

of such laxity is to discourage aspiration for per-
fection among the faithful whose lot is cast in
the world. And yet all Christians are called to
be perfect, in whatsoever state of life. They
would, indeed, try to keep people out of sin. but
leave them upon the low level of a life, harmless,
but without "hunger or thirst for justice." Such
a life, if out of sin, is often in the occasions of sin.
Liberty goes into the world and into all its laxi-
ties so long as sin is not manifest. But the
world covered with a network of occasions, as
is
the veil of covering which is spread over all

nations. Where one escapes a score are taken
in the meshes. Nowa priest who so instructs
other souls, assuredly first uses himself the
liberty he gives so freely. And there can be
no doubt that as a strict priest has both peace
and sweetness in the restriction of his lib-
erty, a- lax priest has little of either in the
freedom he allows himself. Theology cannot
hold out for ever against conscience sooner or :
latter he begins to suspect and to see that he has

forfeited fervor and aspiration and the "multi-
tude of sweetness" which God has hid for those
who fear Him. lie has made his priesthood a
yoke instead of a law of liberty. When such a
priest comes to die, he often has little

brightness,
or joy, or confidence. He has not dealt gener-
ously with his Master, and in his last need he

finds too late that they who have most denied
themselves for His sake are most like Him ;
and that they are most free who have offered up

their liberty by daily sacrifices of lawful things.
A sad retrospect when life is ending: Erubescct
aliquando reus videri qui semper fucrat judex.

4. After the lax priest comes the worldly
priest, the true secular in name and spirit. He

finds at last that he has served the wrong master,
that in trying to serve two masters he has earned
" *
wages to put it into a bag with holes." The
world is passing from him, leaving him empty-
handed, and in the eternal world which is open-
ing he has laid up little reward. I am not now
speaking of the worldly priests of ages past, but
of worldliness as it may infect us still in the
nineteenth century. The ambitious rivalries and
contentions of other days, when priests were
courtiers, and the Church was rich and in honor,
are indeed passed away. But the world has other
snares for priests popularity, flattery, pleasure,
corrupt and ruin many. They make many a

priest to be fond of society, of ease, of dissipation,
of comfort, of indulgence in food, in conversation,
in refined pleasures of literature and music, and
*
Aggeus i. 6.
24*
the arts and fashions of luxury. The effect of

all this is to make the life of a presbytery dull
and monotonous, the long hours of the confes-

sional irksome, the visiting of the sick and the
poor repulsive, the study of sacred books taste-

less, the society of priests tame and uninterest-
ing. The world has stolen away the heart of

such a priest. It is no longer in his silent room,
nor in the fellowship of his brethren, nor in the
sanctuary, nor in his priesthood. It is somewhere
abroad, in some house, or in some friendship, or in
some intimacy. And when such a priest comes to
die he cannot choose but cast up his reckoning, and
make a horarium of his life. How many hours
have I spent at the altar, and how many in the
world? how many in the homes of the poor, and
how many in the homes of the rich ? how many in
teaching little children, or consoling the afflicted,

or in giving help to the dying ? and how many
in conversation over dinner-tables or in drawing-
rooms ? How many hours
have I wasted in wan-
dering and
to fro from house to house, where 1
never heard and never uttered the name of God?

and how much time have I spent in preach-
ing His Word, the chief end of my priesthood?
How many hours have I given to some particular
friendship, and how many to prayer, speaking
with God? Cast up these hours, turn them into
days and years, and what a reckoning will stand
THE PRIEST'S DEATH. r 283
before us. But it is already cast- up in the book

of God's remembrance. If the worldly priest had
given the energy and diligence which he wasted"

on the world to the work of his own perfection,
he might have been a Saint.*
5. Lastly for we must end comes the death
of a fervent priest. The world never knew him,
or passed him over as a dim light outshone by
the priests who court it. But in the sight of God
what a contrast. Ever since his ordination, or
second conversion to God,
earlier, ever since his
he has examined his conscience day by day, and
made up his account year by year he has never
;
failed in his confession week by week, or in his

Mass morning by morning, or in his office punc-
tually and in due season. He has lived as if by
the side of his Divine Master, and beginning and
ending the day with Him, he has ordered all the
hours and works of the day for His service. He

has lived among his people, and their feet have
worn the threshold of his door. His day comes
at last, and a great sorrow is upon all homes
when it is heard that the father of the flock is
dying, and the last Sacraments have been given

to him. And yet in that dying-room what peace
and calm. He has long cast up his reckoning
* "Ecce mundus sacerdotibus
plenus est, sed tamen in messe
Dei rarus valde invenitur operator quia ofticium quidam sacer-
:
dotale suscipimus, sed opus officii non implemus." S. Greg.

HOUJ. xvii. in Evangelia.
284
for himself and He

long talked
forliis flock. lias
familiarly of death, as of a friend who is soon

coming. He fears it, as an awful transit from
this dim world to the great white Throne, and as
a sinner, an unprofitable servant, and a creature
of the dust, he shrinks for the Holy Ghost has
:
taught him to know the sanctity of God and the'

sinfulness of sin. But it is a fear that casts out
fear, for it is a pledge that the Holy Ghost, the
LorJ and Life-giver is in the centre of his
soul, casting light upon all that is to he con-
fessed and sorrowed for, and absolving the con-
trite soul from all bonds of sin and death. None
die so happily as priests surrounded by their
flocks. As they have labored, so are they loved;
as they are loved, so are they sustained by the
prayers of all whom they have brought to God.
Wonderful bond of charity ;
closer and more
vital than kindred, which shall be transfigured
in the world of light, and unite pastor and flock
to all eternity, Avhen the flock shall all be told
and the number be fulfilled, and the shepherds

shall gather round the Great Shepherd of the
sheep in the fold upon the everlasting hills.

If such be the death of a fervent priest it may
bo sudden : cannot be unprepared. His whole
it
life is a preparation for death. S. Charles as he
departed said, Ecce venio, but his whole life was

a continual approach to God. S. Vincent of Paul
said, Ipse perficiet, as God was finishing His

work in him. S. Hilarion said: "I have served
a good Master for these seventy years why ;
should I be afraid to go and see Him?" S. Bede

passed away on the eve of the Ascension, saying
the antiphon, Rex glorice, Domine virtutum ;
and S. Andrew Avellino died at the foot of the
altar, saying, Introibo ad altare Dei. A deacon
in Africa, in the days* of persecution, was singing
the Easter Alleluias in the Arnbo, when an arrow
pierced his heart and he ended his Alleluias be-

fore the Throne. Some have fallen as they
preached the Word of God. Happy, too, were
they. Such a death, though sudden, has no fear,
but great benediction. It is well to bear this
ever in mind, leaving the time and the way of
our end in the hands of our good Master. It
would make us more fervent if, when we go to
we were to say " This maybe my last
the altar, :
"
Mass or in our confession, " This may be my
;
last absolution;" or in preaching, "This maybe

the last time I shall speak for God;" or "This
may be my last sick call the next may be a call
for me." How many
companions of my child-
hood, boyhood, and manhood are dead. How
many ordained with me or after me are gone be-
fore me.Venire differt ut minus inveniat quod
condemnet. Wash me, Lord, in Thy most
Precious Blood and then, " Come, Lord Jesus." *
;
*Apoc. xxii. 20.

Date Due
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The Eternal Priesthood by Cardinal Manning PDF

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THE ETERNAL PEIESTHOOD.

Tu es sacerdos in seternum." Heb. v., 6.

PUBLISHED BY JOHN MURPHY & Co.

THE DIOCESE OF WESTMINSTER,

MANY HAPPY YEARS OF UNITED LABOR

IN THE SERVICE OF OUR DIVINE MASTER.,

LOVE MORE LASTING THAN LIFE,

DEUS que nos pastores in populo vocare voluisti

mur, in tuis oculis esse valeamus, per Dominum

ir. THE POWERS OF THE PRIESTHOOD . 20

v. THE INSTRUMENTAL MEANS OF PERFECTION

IN THE PRIESTHOOD ... 58

vin. THE PRIEST'S HELPS 94

xvni. THE PRIEST'S HOUSE . . . 241

THE NATURE OF PRIESTHOOD.

" FORASMUCH as no act can be more excellent than

founds the sanctity of the priesthood, which, in

Apostles to be priests when by the words hocfacite

t De Sacerdotio, lib. iii. 4, 5.

in meant commemorationem. He thereby conferred

upon others and on some, with the limitation

that the priest ordained could not confer upon

the priesthood. But this difference is divine and

* Cone. Tiid. sess. xx. c. ix. canon 2.

t Ibid. sess. xiv. c. iii. canon 3.

facit, excepta ordinatione Episcopus quod presbyter

And in this we see why at first the names were

junctions of Christian perfection given by S. Paul

priesthood of our Divine Lord, and that they are

t"Proprie officium sacerdotis est esse mediatorem inter

is Altar, Victim, and Priest, by an eternal conse-

priesthood of Jesus Christ being the one, only,

only Priest, before the Eternal Altar ; on earth

not as representatives only, but in reality as ;

also the sacrifice they offer is not a representa-

substance. It is fulfilled in the one Priest and

priesthood, on earth united with Him.

But this participation has another and more

personal meaning. of our Lord for The oblation

suce victimcefuit Ipsi sunt hostice sacerdotes*

S. Ambrose, speaking of the sacrifice of Abel,

postea munus suum possit ojferre.^ Priests offer

J lleb. xii. 24. ||Piiil. ii. 17.

and daily offered himself to his Divine Master,

same, too, is implied in every Mass, by every

of the Altar. The

give their life for the sheep, is in an especial way

laid upon every priest in the self-oblation of the

Holy Mass, which is the Sacrifice of Jesus Christ.

conformity of the priest to the great High

J 1 S. John iii. 16.

Priest. S. Paul says that the Sonis figura sub-

stantice ejus that is, the figure or express image

reads, %aaxrrrfc uxoffrdffscoz aurou- the charac-

##C*r^C upon him

share in it is given to him. He is, as S. Paul

says, configuratus morti ejus f configured to His

ing the Body of Christ, was ever bestowed

perfection required for so divine an action in