fixed time and place for the recitation of the different hours.
Undoubtedly the best place is the church, and many priests contrive to
say the greater part of their Office every day before the Blessed
Sacrament. But this is not always possible, and a certain amount must
almost necessarily be said in one's house or grounds. In such case, it
is important to show our respect for the exercise outwardly, which will
react within. Office may be said very devoutly walking about, or sitting
down even in an arm-chair; but not lounging, still less lying on a sofa,
which except in case of sickness would involve grave irreverence. And
one ought to have one's priestly dress on: to say Office in hot weather
with one's coat or collar off is quite irreverent.
Sometimes a priest has to say part of his Office away from home. In such
case, the same principles apply. He should say it in surroundings
suitable for such an exercise. One cannot say Office properly in a
crowd, whether walking or in an omnibus or tramcar. If our compartment
is fairly empty, and no regular conversation in progress, a railway
carriage may be a suitable place: but if it is full of people it
certainly is not; and if it occurs that this is the only opportunity we
have of completing our obligation, it might in an extreme case be almost
better to let the obligation go than fulfil it so irreverently. Stories
are told of a priest finishing his Office under a street lamp before
midnight, when it might certainly have been better to omit it. A due
respect for the Office urges us to say it with devotion or not at all.
But in the majority of cases, the question of omitting it does not enter
in; the alternative is not to omit it, but to have to say it at an
inconvenient time after returning home. Surely such slight inconvenience
should not be put in the balance against the need of reciting it "digne,
attente ac devote."
With respect to the time of day, each priest must judge for himself how
to accommodate it to his daily routine. The liturgical rules bind only
_sub levi_, and therefore can be set aside for a reasonable cause,
provided that the whole Office is finished by the hour of midnight.
Nevertheless, a priest who wishes to show respect for his Office will
set rubrics aside as rarely as possible. So far as he can, for example,
he will aim at saying Prime in the morning and Vespers in the evening.
He will not invert the order of the hours if he can help it; he will not
break off at unauthorised points, even though the reason be
theologically sufficient: he will rather anticipate any likelihood of
interruption and avoid saying his Office at such times. A priest who
looks on his Breviary as a convenient duty to put in at odds and ends of
time, so that it shall not encroach on any valuable space of time, is
laying himself out for possible interruptions and certainly not showing
that respect for his Office which is necessary to make it a source of
blessing to his life.
A word may be added about the privilege of anticipating Matins and Lauds
the previous afternoon. It is usual to lay stress on the advantage of
this practice, and in the case of a priest on the English mission, the
advantage is certainly great. For his daily routine is so uncertain, and
so often interfered with by unforeseen pressure of work that the
occasions on which the Office has to be postponed till evening are
numerous and continually occurring. On days of special stress it may and
does often occur that when he finishes his work, perhaps late in the
evening, he has not had time to open his Breviary all day. In such
circumstances, he is little fit to begin _Aperi Domine_ and recite the
whole, and there is no chance of his doing so with much devotion. If,
however, he has anticipated his Matins and Lauds, he can now say the
other half of the Office--and the easier half--and postpone the pressure
until the following day, when by giving an extra half-hour he can
recover his lost ground.
On the score of convenience therefore, and of getting the exercise more
reverently performed, the practice is to be strongly recommended. On the
score of devotion, however, there is room for two feelings, which are
largely a matter of temperament. To some the idea of being forward in
one's duty is such a help that it outweighs everything else. To others,
the changing the feast at midday to that of the morrow is perplexing,
especially on days when there may be Benediction in the evening in
honour of the former feast, which in his liturgical life has passed
away. Then to many persons Compline is an attractive end of the day; and
though it is lawful to anticipate Matins and Lauds of to-morrow before
saying Compline of to-day, and to reserve this till the last act before
going to bed, it seems hardly the proper and reverent thing to do; and
it is more common for those who purpose anticipating to say Vespers and
Compline any time after twelve, sometimes before a one o'clock dinner.
Again, those who argue in favour of anticipating often lay stress on the
fact that it is out of place to say _Jam lucis orto sidere_ in the
evening: but surely it is at least equally out of place to say _Te lucis
ante terminum_ at midday, or early in the afternoon. Therefore if anyone
is situated so as to have command over his time, by all means let us
leave it to his own devotion to adjust his hours, and whether or not he
will use the privilege of anticipating.
In England we have the privilege of substituting our Rosary for the
Office on days when we are hard pressed for time. It might be well if we
used this privilege more freely. For apart from all questions of time,
the Rosary is far more easily said with devotion by a tired man than the
Office, for it does not involve either reading or finding places. A
devout Rosary will give greater glory to God than an indevout Office.
The privilege is said to have been first obtained by Cardinal Wiseman,
in view of the long Sunday Offices which in Lent and Advent were a
difficulty to our hard-worked clergy. It was a source of disappointment
to him that so few priests availed themselves of it. This is probably
due in many cases to what are to a great extent scruples. The obligation
to recite the Breviary is only a positive law, and binds according to
the _mens legislatoris_. That mind can reasonably be interpreted by the
reasons adduced by theologians as sufficient to justify non-compliance.
The mere fact that a sick man who feels that he cannot say the whole
Office is not bound to say any, lest he should be troubled with
scruples, shows that any really serious discomfort is admitted as a
sufficient cause for excusing from the rule.
It is well, however, to make an effort to avoid looking on the Office as
a burden. If we find it so, we may be certain that there is something
radically wrong in our performance of the duty. If properly recited, it
should be one of the main supports of a priest's life. Cardinal Wiseman
often declared that he had never once in all his life found it otherwise
than an attractive duty. If well discharged, in proper surroundings, it
may easily be made part of the liturgical life of the church within us,
and should help us not a little in keeping the various feasts of the
year with devotion.
_Visit to the Blessed Sacrament, Examination of Conscience, Rosary_
In most Presbyteries in which the church joins, it is customary for the
clergy to pay an official visit to the Blessed Sacrament after dinner.
This is in one sense not a good time, as one is perhaps less inclined
for prayer at that moment than at any other during the day. Hence some
have preferred to make their visit before dinner. The advantage of the
more general plan is that it can be performed with regularity, and will
not be elbowed out by pressure of work.
Such a visit fulfils any kind of quasi-obligation. At the same time
there are reasons worth considering for not looking on so short an
exercise as meeting what is aimed at. A priest's visit should surely be
an event in his day--as it were a stocktaking of his daily work, when he
puts his difficulties as well as his consolations with all confidence
before his Lord, and while offering thanks for the latter, begs special
grace for the former. This demands that he should not be hemmed in by
considerations of time, and he would also wish to be alone at such a
moment. It is a sort of complement to his examination of conscience, and
should be an attractive exercise. Surely, then, if ever he wishes to
pray spontaneously and without the restraint of words, a good visit will
leave its impress on the whole day's work.
Then in the evening, as the last act of the day, comes the actual
examination of conscience. As we so frequently urge when speaking on the
Sacrament of Penance, the examination is only a means to an end. The end
aimed at is sorrow for sin, and good resolve for the future. Now in the
priest's case we are met with a definite danger. Many priests do not say
regular night prayers as the laity do; for they consider that for them
Compline is the best form of night prayer. But it does not contain any
definite examination of conscience. The part which corresponds thereto--
the _Confiteor_--seems the reflection of days when life was simpler, but
it contains the most important part, the Act of Contrition. In these
days a more systematic examination is called for and is now commanded.
It would be well if this exercise were taken a little more seriously,
and in this matter we might do worse than imitate a good Catholic living
in the world.
The recitation of the Rosary does not call for much comment here.
Freedom and facility in its use is one of the chief characteristics of
modern Catholicity, whether of priest or layman. The fact that nearly
all religious of both sexes wear a large Rosary prominently as part of
their habit shows how completely the Church has adopted the devotion as
part of her life. Many a layman--or laywoman--recites the third part--
five mysteries--daily; and there is surely nothing wonderful in a priest
being asked to do the same.
[1] Canon 125.
[2] Canon 805.
[3] "Sacerdos ne omittat ad Eucharistici Sacrificii oblationem sese piis
precibus disponere, eoque expleto, gratias Deo pro tanto beneficio
agere" (Canon 810).
[4] The alternative answer, often given, that the priest can make his
preparation and thanksgiving in his own room can hardly be taken
seriously. It is possible that there are some few priests who do this;
but the ordinary rule is that if the preparation and thanksgiving are
not made in the church, they are either not made at all, or at least
curtailed to very small dimensions.
[5] _Preparation for Death_, Father Coffin's Edition, p. xv.
[6] _The Priest_, etc., p. 26.
[7] _Preparation for Death_, Father Coffin's Translation, p. xv.
[8] An excellent explanation of the Jesuit and the Sulpician systems can
be found in Father Faber's _Growth in Holiness_, chapter xv.
[9] Growth, etc., p. 270.
[10] Preparation for Death, Father Coffin's Translation, p. xvi.
[11] Thus, for example, the _Confiteor_ in Prime and Compline were given
in the form used in choir, with no reference to how it was to be said in
private recitation. This has now been supplied. And so on in other
instances. Even now the choir rubrics are often given without comment--
as, for example, that which prescribes the _Preces_ at Prime to be said
in Lent, "flexis genibus," which of course does not refer to private
recitation.
CONFERENCE VII
THE PRIEST'S PASTORAL WORK
IT has sometimes been a matter of comment that in the ordination of a
priest the Church seems to act in a different manner from what she does
in the consecration of a Bishop. In the latter case, a man has to wait
till there is a vacancy and his work is required for the good of the
Church: in the former case, he offers himself for ordination, and it is
not until after he is ordained that a suitable vacancy is sought where
he is asked to work. In some respects this follows inevitably from the
nature of the case; for a candidate for the Bishopric can go on working
as a priest until his services are called for in the Episcopate. In some
instances indeed that time never comes, and one who is apparently
"Episcopabilis" never gets consecrated at all. In the case of a priest
it is manifestly impossible to have candidates for Holy Orders waiting
to be called to the ministry, and remaining laymen till that time comes.
And indeed if it were otherwise possible, the length of time necessary
to prepare for the priesthood necessitates the candidate being chosen
some years before the need arises; while, on the other hand, there are
so many openings where a priest's work is called for that one can
usually be found for a newly ordained priest without waiting, and indeed
the tendency is rather for there to be such need that a man has to be
ordained before his time.
Nevertheless, the comment does express a real truth. Some men--in
certain countries not an inconsiderable number--are ordained as what are
often spoken of as "Mass priests," who having a sufficient competency of
their own, have no intention of ever offering themselves for pastoral
work of any kind. They wish to say Mass, and that is all. It is
significant of the times that this is not to be so any longer. Although
it is impossible to wait for a definite vacancy, the Bishops are
directed in future not to ordain anyone unless they are satisfied that
his services are necessary or useful to the Church, and an obligation is
laid on every priest to accept any work from the Bishop which he is
reasonably able to do. [1] There are to be no more "Mass priests." The
movement was begun by Pius X in the city of Rome, when he only allowed
those to live there who had definite employment: now the principle is
extended, and has become part of the law of the Church. Hence pastoral
work, in its broadest sense, has become an essential part of the
vocation of a priest. It is proposed here to say a few words about the
various offices of such work a priest ordinarily performs in this
country. This naturally divides itself into two main categories, that
which he does for the sake of his people as a whole, and that which he
does for them individually. The former of these will form the subject of
a later Conference: here we will consider the latter. [2]
The work of the Church is to sanctify the life of the Christian, and the
priest's pastoral solicitude should extend to every individual of his
parish. Many of them he comes to know intimately, through the sacrament
of Penance, and all of them are his friends as they are friends of
Christ. [3] His work is to apply to them individually the graces of the
Church, throughout their lives, and more especially at the chief
epochs--to baptise them when they come into the world; to provide for
their Catholic training at school; to prepare them for Confirmation when
the opportunity arises; to administer their first Confession and Communion
when they are of a suitable age; when they enter the state of matrimony
to prepare them for the sacrament, and to assist at it when the parties
are solemnly married; and, finally, to watch over their death bed, to
anoint them and administer the holy Viaticum when the last summons
comes. But in addition to these main epochs, the priest has to keep
perennial watch over their lives, to assist them in their troubles, to
advise them and absolve them when they have fallen into sin, continually
to stimulate them in the practice of their holy religion; to warn those
who neglect Mass on Sundays, or who stay away from Communion at Easter;
and to help them in countless other ways. A few words about each of
these duties will be in place.
We begin with the solemn rite of Baptism. Many priests find this the
least spiritualising of all their works in the Church. The fact that the
recipient of the sacrament is unconscious of what is being done, and
often in consequence behaves in a manner not befitting the occasion,
undoubtedly detracts from the solemnity of the rite. Yet there is much
to suggest itself of special interest, for the sacrament involves the
whole history of mankind. The child arrives not a member of the Church,
even in positive enmity--though unconsciously--to Almighty God, and in
the power of the enemy of mankind. As a result of the priest's
ministration, the devil is expelled, and the child acquires the state of
one of the faithful. The command "Exi ab eo, immunde spiritus, et da
locum Spiritui Sancto Paraclito" should surely bring home to one the
power of the priesthood. So also the words that follow a little later
on:--
"Exorcizo te, immunde spiritus, in nomine Patris et Filii et Spiritus
Sancti, ut exeas et recedas ab hoc famulo Dei: ipse enim tibi imperat
qui pedibus super mare ambulavit, et Petro mergenti dexteram porrexit.
"Ergo maledicte diabole, recognosce sententiam tuam, et da honorem Deo
vivo et vero, da honorem Jesu Christo Filio ejus, et Spiritui Sancto, et
recede ab hoc famulo Dei, quia istum sibi Deus et Dominus noster Jesus
Christus ad suam sanctam gratiam et benedictionem fontemque Baptismatis
vocare dignatus est. Et hoc signum sanctae Crucis, quod nos fronti ejus
damus, tumaledicte diabole, nunquam audeas violare."
So also the profession of faith of the god-parent on behalf of the child
speaks of the Christian home into which it is its privilege to be born;
and this gives the full meaning to the Baptism itself. The
sanctification of the child is completed by the two-fold anointing--by
the Oil of Catechumens before Baptism, and by Chrism afterwards. It is
the sign of a good Catholic tradition to wish for Baptism as early as
possible so that the infant may be sanctified; and the Catholic practice
is to give him the name of a saint, under whose protection he is placed.
[4]
The next epoch in the life of a child is his going to school, which by a
strange satire comes always before he has, theologically speaking, "come
to the use of reason." From henceforth the school teacher, as the deputy
of the priest, shares with the parents the responsibility for the
child's religious education. A good priest is frequently in his school,
and gets to know the children each and all. Much of the religious
instruction is best done by the ordinary teachers, but the priest will
supervise it and often participate in it; and when it comes to preparing
the children for their First Confession, he will probably keep it in his
own hands. Nevertheless, he must bear in mind that although according to
the new Codex the final responsibility as to the child's fitness rests
with the priest (Canon 854, Sec. 5), his final decision requires the consent
of the child's parent or guardian (_Ibid._, Sec. 4). This consent, however,
is of course ordinarily assumed: with the large numbers at a modern
school no other system would be possible. The children make their First
Confessions in groups, on a date fixed by the priest. It is hardly
necessary to remark that many a child in his first few Confessions
experiences difficulty in finding matter to confess. Yet it is very
important for such a one to form the habit of Confession in good time,
so that when the need really arises by serious sin, the remedy may be
ready to hand.
According to the modern practice, initiated by Pope Pius X, the First
Communion follows immediately. In many cases the child only partly
realises the sacredness of the act. Nevertheless, the surroundings,
together with such knowledge as can be assimilated at that age, give
plenty of scope for devotion; and with advancing years, the child
realises more and more the privilege of receiving the Blessed Sacrament.
When the time comes for leaving school, a crisis is reached, and it is
sad to note how many boys and girls, but especially the former, are
carried away by the brightness and interest of life when they go out
into the world, and lose sight of their religion altogether. Needless to
say, many of them fall into bad company, and their souls become in a
state of grave peril. Various works have been set on foot at different
times to retain our influence on our boys at this time of life--the
institution of clubs, or boy scouts, or boys' brigades, or the like,
with varying success. It is a time when the priest with all his
solicitude is often powerless to do anything. On this we can quote the
experience of Canon Oakeley writing half a century ago:--
"No complaint is more commonly heard among our clergy," he writes, "than
that those who have been educated in our schools are lost to the Church
by scores, if not by hundreds, as soon as the school time is over. This
complaint I fear is but too well grounded, but I think that it suggests
some important topics of self-examination to ourselves. Are we
sufficiently careful to follow with our eye the children of both sexes
who have ceased to come under daily observation by entering on the
duties of their secular callings? This enquiry applies most forcibly to
the young men of our flocks, who for many reasons are less likely to
come under the protection of watchful guides than young persons of the
other sex, and who are at the same time exposed to a more dangerous
class of temptations."
And he gives his own experience as to a possible remedy:--
"The interest which both sexes alike demand at our hands consists not
merely in using means to preserve them in the practice of their formal
religious duties, but in keeping up their attachment to the Church to
which they belong by engaging them in some practical form of connection
with it, such as association with confraternities, or participation in
offices or works of which it is the centre and spring. I have myself"
(he adds) "witnessed in various ways and in more than one place the
incalculable advantage of maintaining by some such definite and
practical bond of union the tie between young persons, but especially
young men, and their church. I have found that the privileges of the
sanctuary or the choir have been prized as the most precious of
distinctions, and that the Offices of the Church have proved successful
rivals, not to say powerful antagonists, of the theatre or the
music-hall. I have known young men who have been, to my undoubting
belief, kept harmless amid the manifold temptations of the metropolis
through influences directly received in, or by means of, the Catholic
Church." [5]
In many cases where men have allowed their religion to lapse, the
steadying influence required is happily supplied when the time comes for
a man to marry and to devote himself to bringing up a Christian family.
The wedding-day is a day of rejoicing; it is the priest's privilege to
assist at the ceremony in church, and in many cases to join in the
festivities afterwards. It is much to be regretted that the nuptial mass
has almost died out with us--this being apparently in great part due to
our Protestant surroundings; the two ostensible reasons being the custom
of having the ceremony at a late hour, in order to enable people to
come, and the wish for a short service so as not to overburden the
non-Catholics present. It is the more to be regretted because it is such
a beautiful service that if people were accustomed to seeing it, few
Catholics would be content to omit it. However, taking the service as we
find it, short though it is, it can be made very devotional [6] and
joyful.
It has been said by some cynics that such joy is misplaced, and that if
the young couple realised the anxieties and trials before them they
would look on it as a day of sorrow rather than joy. Such remarks are
surely out of keeping with the spirit of the followers of Him who
assisted at the wedding feast in Cana, and worked His first miracle lest
the rejoicings should be marred. In point of fact, marriage is a subject
for joy as life is, with all its sufferings and anxieties, for it is the
means of achieving a great and joyful work. If ever there is an occasion
in life when people stand in need of the joyful sympathy of their
friends, it is when they are beginning the main work of their lives. In
later years, when storm and stress is on them, they will ever look back
to their wedding-day for comfort and hope which will carry them through
their trials. If God bless their union with children, the priest is at
hand to minister to the mother in childbirth, to baptise the offspring,
and to perform the solemn rite which is the mother's act of thanksgiving
for successful childbirth.