Jesus Christ: The Model of the Priest
Author: Joseph Frassinetti; James L. Patterson
Date: 0101-01-01T00:00:00+00:00

JESUS CHRIST
THE MODEL OF THE PRIEST

By JOSEPH FRASSINETTI
Translated from the Italian by the Right Rev.
JAMES L. PATTERSON
Lord Bishop of Emmaus

LONDON
Burns Oates and Washbourne Ltd.
Publishers to the Holy See
1926

IMPRIMATUR:

✠ HENRICUS EDUARDUS,
Archiep. Westmonast.
WESTMONASTERII
die 22 Augusti, 1874

Made and Printed in Great Britain

TO THE MEMORY OF
HIS EMINENCE CARDINAL WISEMAN
FIRST ARCHBISHOP OF WESTMINSTER
etc., etc., etc.

Archbishop’s House,
WESTMINSTER, S.W.
December 4th, 1925.

I welcome the republication of the excellent treatise Jesus Christ the Model of the Priest, composed by the holy and learned priest Joseph Frassinetti. I have known this little book for nearly fifty years, for a copy was given to me when I was a boy at school at Old Hall of which the translator, Mgr. Patterson, was then President. And a few years ago, through the kindness of a friend, there came into my possession the original copy specially bound for and presented to H.E. Cardinal Wiseman, containing the following inscription: His Eminence the Cardinal Wiseman from his affecte servant J. L. Patterson F. of S. Nicholas, 1855. It has thus had already a long life in its English version, and has been widely used, valued and commended. To all such praise I gladly add my own commendation for I know that it will be most helpful to the Clergy in teaching them, and maintaining within them, closer personal union with Jesus Christ, who in His Eternal Priesthood must be ever their Model and their Master.

FRANCIS CARDINAL BOURNE,
Archbishop of Westminster.

Preface to the Third Edition

The author of this little book, the Rev. Joseph Frassinetti, Prior of the Church of St Sabina at Genoa, was a secular priest, who to great holiness of life and zeal for his apostolic ministry added the merit of writing many small but most useful works of a didactic and ascetic kind, of which this is perhaps as excellent as any.

The following attestations, of very high authority, are now added to this work in order still further to recommend it, to the use of the clergy of this country.

The first is contained in the conciliar letter of the Archbishop of Urbino and his comprovincial Bishops, addressed by them to the clergy of that province in 1858.

“As our life ought to be formed upon that of Jesus Christ, our Great High Priest and most perfect example, therefore, without addressing to you our own counsels, we propose to you in this little book Jesus Christ (himself), the Model of the Priest. Oh, certainly blessed are you, if you place his example before your eyes and meditate his words! Oh, truly happy if, as you are permitted daily to receive him sacramentally, you also daily read some portion of his life and teaching, in order to render yourselves a more worthy home for your Lord and a more fitting instrument of the operations of his grace!”

The other testimony to the worth of this book is that of Monsignor Vespignani, the Archbishop-Bishop of Orvieto, in a letter addressed to the Very Rev. Chapter, Parish Priests, and Vicars Forane of the Diocese, who were present at the Diocesan Synod of that see in 1858.

“In order to give you a public and solemn testimony of our regard and thanks for your edifying assistance at our Synod, we have thought proper to offer to you all this precious and really golden book, which, thus published by us, will by you be distributed to each individual member of the Clergy of our city and diocese. It contains the examples and teaching of Jesus Christ as the model of the Catholic Priest: the work of an ecclesiastic as zealous as he is learned.”

To these eulogies it would be presumptuous to add anything of our own. The translator only ventures to ask that those who use this work would remember its pious author (now with God) at his holy altar.

✠JAMES,
Bishop of Emmaus.

Contents

1. Of The Interior And Exterior Life Of The Priest According To Christ

1. The Interior Life

2. Exterior Life

2. Of The Virtues Of The Priest According To Christ

1. Of Humility
2. Of Meekness
3. Of Fortitude
4. Of Prudence
5. Of Obedience
6. Of Chastity
7. Of Mortification
8. Of Detachment from all Earthly Things
9. Of Charity
10. Of Conformity to the Will of God
11. Of Prayer
12. Of the Holy Mass

3. Of The Priest’s Zeal According To Christ

1. Zeal for the Respect and Honour of Churches

2. Of Preaching accompanied by Example
3. Attractive Preaching
4. Of Fervency in Preaching
5. Of Simplicity in Preaching
6. Of Wisdom in Preaching

7. Of Carefulness and Diligence in seeking out and gaining Sinners

8. Readiness to receive Sinners
9. Of Sweetness in receiving Sinners
10. Of Condescension to Weak Souls

11. Of the Advancement of Souls, and especially of Children

12. On the Cultivation of Holy Souls

13. On the Spiritual Culture of Youth aspiring to the Priesthood

14. Hints on Spiritual Knowledge

15. Advice on the Spiritual Culture of Women

16. On seeking out Persons to aid thee in thy Zealous Undertakings

17. Of making Use of Good Books
18. Of Acceptation of Persons
19. Of Necessary Learning

4. Conclusion

JESUS CHRIST THE MODEL OF THE PRIEST

O priest, my minister, I have chosen thee from the midst of my people in order that thou, in my Name, and with my authority, shouldst teach the souls redeemed with my Blood, loose them from their sins, offer the Eucharistic Sacrifice for them, sanctify them by thy prayers and sacred ministrations, and fill them with all heavenly blessings. Wherefore thou oughtest to represent my Person among the Christian people, and, as far as in thee lieth, copy me in thyself by a faithful imitation.

If thou wilt study me, thou hast need of no other book to learn to be a good priest. Note well my divine life, and copy it in thine.

CHAPTER I
OF THE INTERIOR AND EXTERIOR LIFE OF THE PRIEST ACCORDING TO CHRIST

§ 1. The Interior Life.

I am “the unspotted mirror of God’s majesty, and the (substantial) image of his goodness” (Speculum sine macula Dei majestatis, et imago bonitatis illius–Sap. vii 26). So far as human infirmity admits thou also oughtest to be a spotless mirror and an image of my goodness.

Keep thyself, therefore, not only from grave sins, but also from the most trifling, so that thou never wittingly commit any sin.

Venial sins committed with full attention and deliberation greatly displease me in secular persons; how much more in the persons of my ministers?

And canst thou say that I exact too much of thee if I will that thou shouldst never wittingly offend me, be it gravely or slightly? What father is there who would not require as much from his best-beloved sons? what sovereign from his chosen favourites? Be thou, therefore, by this means a spotless mirror.

But thou must also be the image of my goodness, and, for this, mere freedom from sin is not enough; the adornment of all virtues is required in addition.

It is not enough for thee to avoid with care all that thou knowest to be offensive to me; thou art bound also to seek out whatever thou knowest to be well-pleasing to me; and hence thou must take care to attain unto perfection.

Again and again, by my Holy Scripture, and by the teaching of my saints, thou art warned that the priest is bound in an especial manner to aspire after perfection; moreover, that those priests who refuse to live a life of perfection run great danger of losing their souls.

Endeavour, therefore, by this means to become a spotless mirror and an image of my goodness.

§ 2. Exterior Life.

My life on earth, although supremely perfect, was yet an ordinary life, and hence could serve as a model for all kinds of persons.

I did not live in the desert, but in the I midst of cities, and I mingled with all kinds of people to secure their welfare.

When the interests of my heavenly Father and the salvation of souls required it, I was present at feasts with my disciples, and I refused not to attend a marriage feast (Matt. ix 10; Jo. ii 2).

I did not commonly make long fasts (Venit Filius hominis manducans et bibens–Matt. xi 19). Nor did I exact such fasts from my disciples (Discipuli autem tui non jejunant–Matt. ix 14). Although I loved poverty above all things, yet I and my disciples had sometimes a little money, and permitted it to be kept for our daily needs (Jo. iv 8; xii 6).1

Thy life also must be an ordinary life and without singularity, in order that the infirmity of worldlings may not find in thee aught to offend their weakness, and so may have recourse to thee with more confidence in their needs.

Another rule applies to those whom I call to live in solitude apart from the World: they procure my glory in another way. But if thou art not called to this extraordinary way, let thy life present no singularity; let it be perfect, but ordinary, as was mine.

1 From these texts we learn that our blessed Lord did not live by asking alms. Magdalen and other pious females ministered to his needs, and supplied a small fund for his support and that of the Apostles. Thus, without derogating most assuredly from the spirit of detachment from worldly things, our Lord established a divinely-constituted model community, in which destitution, to the extent of having no place to lay their heads, was sometimes endured, but also at other times they knew how to possess, without setting their hearts on possession, whatever was necessary for the support of life. After such a lesson who will venture to deny to religious orders the rights of property in common? See on this point the decision of the holy Council of Trent (Sess. xv 3).–Remarks of Cornelius à Lapide in loc.

CHAPTER II
OF THE VIRTUES OF THE PRIEST ACCORDING TO CHRIST

§ 1. Of Humility.

I could say with all truth to the Jews, “I seek not my own glory” (Non quaero gloriam meam—Jo. viii 50).

Therefore thou also must never seek thy own glory, but mine, and mine alone.

Every time that thou seekest thy own glory in the exercise of thy ministry, thou triest to usurp that which is mine, and that which I will not give to another (Gloriam meam alteri non dabo—Is. xlviii 11).

If thou wilt well observe, thou wilt see that my ministers who are vainglorious never succeed in doing any real good, because I will not make use of them. They who seek to acquire praise in the end find confusion, for my word must be fulfilled: “Every one that exalteth himself shall be humbled” (Qui se exaltat humiliabitur—Luc. xviii 14).

It was to teach thee that I enjoined on the leper whom I cleansed to “tell it to no one” (Vide nemini dixeris—Matt. viii 4). And when I restored their sight to the two blind men, I bade them so act that no one should know of it (Videte ne quis sciat—Matt. ix 30). Again, when I recalled to life the damsel who was dead, I strictly charged them that no man should know it (Praecepit illis vehementer ut nemo id sciret—Marc. v 43).

Take care, therefore, that whatever may redound to thy glory remain hid. On the other hand, refuse not to perform humble services for thy brethren. Behold how at the last supper I washed the feet of my disciples (Ego lavi pedes vestros, Dominus et Magister—Jo. xiii 14). After that example, what occupation of charity can there be which should reasonably cause thee to think that by its exercise thou canst lower thy dignity? Hence, in all thy ministrations refuse not to be the servant of all, remembering that I came “not to be ministered unto, but to minister” (Filius hominis non venit ministrari sed ministrare—Matt. xx 28).

But if ever I should permit thee to remain forgotten and unknown by the world, so that thy superiors should not use thy services in any ministry of note, complain not on that account. Remember the life of privacy and obscurity which I led till I was thirty years old: I neither preached, nor made disciples, nor wrought miracles: the world knew me only as the son of the carpenter (Nonne hic est fabri filius?—Matt. xiii 55). But in that private and obscure life, what glory did I not give to my divine Father! Thou shalt see and know it in the light of eternal life. And thou also, if thou wilt humbly abide in resignation, shalt give me glory greater than thou canst imagine in thy obscurity and neglect.

I have need of nothing, and he only glorifies me who does my will.

When the crowds, admiring my omnipotence, would have “come to take me by force, and make me king, I fled again into the mountain alone” (Cum cognovisset quia venturi essent, ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus—Jo. vi 15). Behold and see then whether it become thee to aim at dignities and pre-eminence in the midst of my people. If I will to raise thee up, I will lift thee up–I, who
“raise up the needy from the earth, and lift up the poor out of the dunghill” (Suscitans a terra inopem et de stercore erigens pauperem–Ps. cxii 6).

Learn of me, because I am meek and a humble of heart (Discite a me, quia mitis sum et humilis corde—Matt. xi 29). Let this suffice to thee for all remembrance of humility.

Humility of the heart is that which thou shouldst earnestly beg of me, and endeavour to secure by every effort. All external humility without this would be but hypocrisy and pride disguised.

Look well to the knowledge of thyself, ponder thine own miseries, thine evil inclinations, and thy sins.

Weigh well the evils that thou knowest thou hast done; remember that thou hast done as much again, which, blinded by thy pride, thou dost not recognize; and consider that thou hadst done infinitely more than all this had not my grace withheld thee.

Consider well that thou hast nothing that is thine, whether of corporal or spiritual goods, whether by nature or by grace; that by thyself thou art naught; nay, worse than naught alone, which is without malice and without sin. Endeavour always to bend down thy pride, and to descend into the depths of holy humility by a profound knowledge of thyself.

Then thou wilt have true humility of heart, which is that which thou must learn of me, and which alone can serve as a secure foundation for all other virtues.

§ 2. Of Meekness.

If thou art humble of heart thou shalt also be meek, according to the multitude of examples which I willed to leave thee in so great plenty, that thou mightst the more fully understand this great virtue.

I meekly withdrew myself by flight from the persecution of Herod (Matt. ii 14).

When the Pharisees sought to destroy me, with meekness I withdrew from the midst of them (Jesus autem sciens, recessit inde—Matt. xii 15).

When the people of Nazareth wished to throw me from the rocks, meekly I escaped from their hands (Jesus autem transiens per medium eorum ibat—Luc. iv 30).

When the Samaritans refused to receive me, and my disciples besought me to bring down fire from heaven to chastise them, I reproved them, saying that they knew not that spirit of my meekness which was also to be theirs (Nescitis cujus Spiritus estis—Luc. ix 55).

When they blasphemed me as having a devil, I meekly replied that I was not such (Ego daemonium non habeo—Jo. viii 49).

When they would have stoned me, I meekly hid myself, and went forth from the temple to withdraw myself from their fury (Abscondit se et exivit de templo—Jo. viii 59).

Lastly, the whole course of my Passion, beginning from the kiss of Judas until my death upon the cross, was one uninterrupted series of examples of meekness.

Learn therefore of me this great virtue, and even if thou shouldst have the opportunity of revenging the evil done to thee, and of humbling thine enemies, speak and act meekly, remembering the examples which I gave thee.

Remember, moreover, what the prophet wrote of me: “Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. … He Shall not contend nor cry out, neither shall any man hear his voice in the streets. The bruised reed he shall not break: and smoking flax he shall not extinguish” (Dilectus meus in quo bene complacuit animae meae … non contendet, neque clamabit, neque audiet aliquis in plateis vocem ejus. Arundinem quassatam non confringet, et linum fumigans non extinguet—Matt. xii 18, ex Is. xlii 1).

Never forget this my doctrine at times when thy self-love is wounded by some slight, and it appears to thee right to be indignant that thou mayst defend thine honour.

And be thou meek with all men: not as some of my ministers, who are ever meek with the great and with the wealthy, whom they reverence, but are readily rough and angry with the humble and poor, whom they hold cheap.

That meekness which is kept only for the great and rich is rejected by me as unworthy servility, and that roughness with the poor and humble I will revenge, who “do justice to the needy and will revenge the poor” (Ps. cxxxix 13).

§ 3. Of Fortitude.

Nevertheless let not thy meekness degenerate into weakness. “I am the Lamb of God” (Jo. i 29), but yet a Lamb who can be angered (Apoc. v 16), and my ministers, whom I send even as I was sent (Luc. x 3), should, like me, be also capable of a holy indignation.

Behold, for instance, how I looked with anger on the obstinate and wilfully blind hypocrites (circumspiciens cum eos ira—Marc. iii 5), and how I called them a generation of vipers (Progenies viperarum—Matt. xii 34).

“Woe to you,” again and again did I cry against them in the presence of the multitude (Matt. xxiii).

This holy anger I testified against false hypocrites in order to prevent the evil which they were doing to the guileless people by their malice. And thou, in like manner, must learn to denounce and inveigh against the seducers of souls, and put the Christian people on their guard against their perfidious arts. “Beware of the scribes” (Cavete a scribis—Marc. xii 38), I cried out to the people, and took no heed of their ever-increasing hatred, which I thus drew on me.

The false seducers of souls are wont to quote for their advantage the examples of meekness and charity which I gave, because they only wish not to be disturbed in their work of destruction.

But those lessons I gave not in their behalf, for thus my own people would suffer irreparable loss. Do thou cry with all courage against them, and fear neither their cavillings nor their anger. Use bravely the sword of my divine Word, and put to flight these mine enemies.

Oh, what great damage is done to the faithful by that sham meekness, which is in truth timidity and base fear, in my priests!

Hence the most lamentable errors increase and multiply, and are sown and take deep root in the field of my Church.

This base fear makes the husbandmen slumber, and gives opportunity to the enemy to oversow in the field his pernicious cockle (Matt. xiii 25 et seq.).

§ 4. Of Prudence.

I have taught thee by my own example not to fear the false seducers and deceivers of souls; nevertheless, forget not to observe likewise the lessons of prudence which I have given thee also.

When it becomes necessary that thou shouldst show courage and boldness, and shouldst affront every danger for the good of souls, then fight thou like a man; but when thou canst avoid the encounter, be not needlessly ready to engage in it.

Behold how, when I knew that the Jews were seeking me to slay me, my hour not being yet come, I would not even pass into their land (Non enim volebat in Judaeam ambulare quia quaerebant eum Judaei interficere—Jo. vii 1).

Thou knowest that I bade my disciples be “simple as doves and wise as serpents” (Estote simplices sicut columbae et prudentes sicut serpentes—Matt. x 16). Therefore, think well of all, and deal with all as though thou knewest them to be good, when, by supposing them such, no harm can happen to thyself or to others: be thou then simple as a dove. But when, on the other hand, some evil might arise to thee or others from thinking well of them, then be thou prudent as the serpent; be on thy guard, and trust no one.

The wicked would fain that all my ministers were simple as the dove, that they might deceive them, and turn them this way and that, according to their will; but my will is that, when need is, they should be as prudent as serpents, well aware of all deceits, and that they should wisely ward off the strokes of their foes. For which cause, look thou well to it with whom thou hast to deal, and if thou art not well assured, by evident signs, of the goodness of a person, take heed not to intrust him with thine own conscience, or with the souls of others: take care not to manifest thy good intentions and thy holy plans. I desire of thee a cautious and wise and enlightened simplicity, of which my enemies cannot make foul uses in their malignity.

§ 5. Of Obedience.

Thou knowest that my Apostles said of me, that I was “obedient unto death” (Factus obediens usque ad mortem—Philip. ii 8). And not only was I obedient to my heavenly Father, but also to those whom I was by no means bound to obey, such as were Mary and Joseph (Erat subditus illis—Luc. ii 51). Take heed to imitate me in the perfection of this virtue, which will give thee the victory over all thy enemies (Vir obediens loquetur victorias—Prov. xxi 28).

Thou oughtest to profess a perfect obedience to thy bishop; he is thy superior, he commands thee in my Name, and thou hast promised him obedience.

See that thou dost nothing, not even good things, against his commands; because the good thus done would not have my approbation, would not redound to my glory, and would turn out ill to thee for thy chastisement.

Moreover, omit not to execute his commands even when they may appear to thee to be of little moment. It is ever of great moment that thou shouldst obey. But forasmuch as the bishop often only recommends, forbearing to command, do thou not omit to fulfil his counsels, as though they were indeed commands. From a spirit of obedience, do his will even in those cases where thou mightst, without disobedience, do thine own. For I will bless thy submission, and thou shalt receive no doubtful pledges of this my blessing.

But take good heed to obey his commands and his counsels from a true and single spirit of obedience; never for earthly objects to obtain his goodwill or seek from him some benefit.

Obey him simply to please me: I will repay thee spiritually, and, if I wish it, also temporally for do I not dispose of all things?

§ 6. Of Chastity.

Behold how, by a miracle, singular throughout all ages, I was born of a Virgin Mother. Consider that I never permitted my enemies, to calumniate me in the least degree concerning sensuality, although I allowed all other, and even the most atrocious, calumnies to be brought against me.

Of necessity my purity was infinitely more than angelic.

Thou also must aspire to the height of this virtue, and consider that I declared especially of my ministers, they “shall be as the angels of God” (Erunt sicut angeli Dei).

All is said in this one word, thou must be as an angel on earth: in thy looks, in thy acts, in thy words, and in thy thoughts, thou must be an angel.

If thou wilt, thou canst be; for my grace is omnipotent, and by means of that grace I have ever had, and have now, many angels upon earth.

If thou refuse to be an angel in purity, thou wilt surely become a devil of uncleanness. This is true indeed of all Christians; how much more of my ministers!

For the vice which is opposed to this virtue is, of all vices, the most natural to man, and that which most subtly insinuates itself into the heart, and most powerfully possesses it.

Even into the hearts of my ministers it insinuates itself, under the pretence of a simple admiration of the beautiful; sometimes also it disguises and hides itself in them under colour of charity and compassion for my poor and afflicted servants, or under that of their devotion and piety, which must be cherished in them. No sooner has this vice insinuated itself into their hearts, without their even being aware of it, than they are seized by a feeling of pleasant elation, whence arises a sweet illusion of the mind; and then this illusion increases the elation, which itself reacts again more strongly day by day. Very soon my ministers might discern that their mind is affected by no pure and simple question; but then already the illusion has grown upon them, and their elation and ebriety of mind has gained strength, so that they seek out and find excuses and pretexts to persuade themselves that still their feelings are all pure and innocent; till at length, when they can no longer find any excuse, they betake themselves to an indulgent compassion of their own weakness, and seek an excuse in that.

When once they have reached that pitch, there is no abyss of evil into which they are not ready to plunge, nor any fear of consequences which is able to restrain them. Mortal sin, sacrilege, excommunication, hell itself, all are but vain words for them.

Know thou that by my grace alone thou shalt only then be safe when avoiding every occasion of sin; thou shalt harden thy heart as adamant against all sensual impressions, not heeding them, however they may seem to thee to be simple, innocent, and attended by no danger whatever.

§ 7. Of Mortification.

The whole of my life, from the hovel of Bethlehem, with its privations and sufferings, even to those of the cross itself on Calvary, was one continued exercise of mortification. The whole of thy life too, so far as thine infirmity allows, must be mortified as mine was.

It must be mortified in your abode, which must be simple and devoid of all superfluous ornament.

Alas, how little do certain elegant and carefully furnished houses and rooms, luxurious and feminine (as it were) in their appointments, correspond with the stern calling of the priest!

Even in collecting books there may be vanity, either in possessing more than are of any use, or in seeking rare editions and rich bindings. Seek not out these unnecessary objects of taste.

Let thy life be ever mortified in meat and drink; thy table sober and moderate, shorn of delicacies and rare dishes. Some priests outvie even secular people in the care they expend on their table.

Be also mortified in thy dress. Let it be clean but ordinary, and conformed to the rules of the Church and the customs of the most approved among you; not like certain priests, whose clothes are sumptuous and soft, as though they had to shine in the assemblies of the worldly. Be mortified in thy recreations and thy pastimes, which should be measured and restricted by thy lawful needs.

Be not of those priests who seem to live but for amusement, ever restlessly moving to and fro, to visit and to receive visits, to make parties of pleasure and amusement, and while away hours daily in one pastime or another; like the idle worldlings, these seem not to know how to dispose of their time, for having no taste for the consolations of piety and the sweetness of spiritual unction, they have evermore a false appetite for continual excitement to render the weight of a useless and unhappy life endurable.

Be assured that, if thou art a zealous and active ecclesiastic, thou wilt need but little recreation and amusement. I shall know how to recreate and rest and comfort thee in the continual fatigues of thy ministry.

Observe, meanwhile, how some of my priests, in the heaping up of vanities, in buying superfluous books, in wearing costly and fine garments, and providing delicate fare and continual amusements, spend uselessly large sums of money, which they might lay out with so much profit in the exercise of spiritual and corporal works of mercy.

Let thy life also be mortified in the curiosity of knowing and reading and studying things of no use for thy ministry.

Some of my ministers pique themselves on any other knowledge or study than that which is necessary for securing the salvation of souls.

Lastly, and chiefly, take great care to mortify thyself in all which may risk thy soul’s purity, which ever has its chief defence in this virtue of mortification.

§ 8. Of Detachment from all Earthly Things.

I willed to be born in a stable and placed in a manger, wrapped in poor rags; I passed my infancy among the discomforts and the privations of exile, and my whole life in poverty so great that I could truly say, “The foxes have holes, and the birds of the air nests; but the Son of Man hath not where to lay his head” (Vulpes foveas habent, volucres coeli nidos: filius autem hominis non habet ubi caput reclinet—Matt. viii 20). It was thus that I wished to teach thee what store I set by all the goods of this world, and what account I would have all my followers to make of them, but especially my most intimate and favourite disciples, which ye are, my priests.

Reasoning according to the dictates and the illusions of thy sensual mind, thou mayst it think it well to possess things and money, because with such aids we can do more good; but behold and believe there is no reason which holds against the wisdom of my example.

Observe, moreover, that the greatest among my saints, and those who did the greatest good, either were or made themselves poor; and by how much they were eminent for their voluntary poverty, by so much the better did they promote my glory.

I am he who made all things of nothing, and this is the ordinary rule of my Providence in my works.

Do thou, therefore, love poverty, and live detached from all earthly things, at least in affection and will, indifferent to all losses, and to the endurance of every need.

If thou hast this detachment, that which is really necessary will never fail thee; nay, in proportion as thou growest in this detachment, thou shalt see the abundance of my succour increase.

Study my ways, and thou shalt see that I show myself liberal with my servants in proportion as they show their trust in me.

Remember that when I asked my disciples if they “wanted anything, when I sent them without purse, and scrip, and shoes” (Quando misi vos sine sacculo et pera, et calceamentis, numquid aliquid defuit vobis? At illi dixerunt: nihil—Luc. xxii 35, 36), “they answered: Nothing.”

Yet this spirit of detachment from earthly goods, which I prescribe to thee, need not prevent thee from living on the fruits of thy ministry: this is right and fitting, and my Apostle in my name assures thee of it (I Cor. ix 7). Nevertheless, be thou careful never to do anything with the object of gaining a temporal retribution. Perform all the functions of thy ministry solely to give me glory, without reference to that retribution; yet accept it, and use it for thy needs, but take heed not even to make it the secondary object of thy sacred toils. What need is there of this secondary object?

Behold, a servant who is truly attached to his master, while he strives to give him satisfaction as much as he possibly can, gives no heed whatever to the wages which he is to receive for his services.

But if thou makest this remuneration thy secondary end, thou hast cause to fear greatly lest thy worldly interests delude thee, and make it soon become the primary end of thy ministrations without thy knowledge. How comes it, otherwise, that some of our ministers are ready to do as much or even to undertake more than they can do, if they are to be paid, and will do nothing if they are to receive nothing of this temporal remuneration, which, nevertheless, they profess but to regard as a secondary end?

Be thou, therefore, ever ready to do without temporal reward that which thou wouldst undertake readily for that reward.

And this with the same care and diligence: for some there are who, when they perform some labour in my vineyard without receiving reward, labour coldly and negligently.

They think that they who pay them not ought to be content with the little they do, however ill it may be done; but they do not inquire whether I am content, to whom alone they should be looking.

See to it, again, that attachment to the things of this world deceive thee not in another way with a most subtle delusion. There are some priests among my ministers who, wishing to keep all they have, and to treasure up more or less in addition, and yet desiring to be free from the secret reproach of avarice, propose to themselves to employ all their wealth in good works after their death.

Take care not to do thus, without the advice of prudent persons whom thou knowest to be animated by my Spirit, and who may approve such a proceeding on account of some great spiritual need, or singular good to be done by it. Otherwise, behold what a poor sacrifice thou offerest, if thou wilt but give me that for which thou wilt then have no further need or use.

Whatsoever thou hast to spend and employ in my service, spend it during thy life without deferring it, since all things are uncertain, and this shall be a sacrifice pleasing in my sight.

Lastly, take care not to increase thy attachment to earthly goods by providing for thy poor relations above that which is really necessary. Without this care thou wilt labour as a hireling in my vineyard, thou wilt never deem thy ecclesiastical revenues sufficient for thee, and thou wilt become more like a tradesman than a priest of God.

Behold how I dealt with my own family: how I permitted Mary my mother, and Joseph my putative father, to live by the labour of their own hands.

§ 9. Of Charity.

“This is my commandment, that ye love one another, as I have loved you” (Hoc est praeceptum meum, ut diligatis invicem sicut ego dilexi vos—Jo. xv 12).

Behold how I loved the souls of men: for love of them I sacrificed my divine life.

“I am the good shepherd: the good shepherd giveth his life for the sheep” (Ego sum pastor bonus, bonus pastor animam suam dat pro ovibus suis—Jo. x 11).

Thou likewise for love of souls spare nothing, not even thy life, which indeed is so poor and miserable.

Have compassion on the poor souls when, through the carelessness of some of my pastors, they lie deserted and exposed to all the blows of their mortal enemies. Remember that it is written of me: And seeing the multitudes, he had compassion on them because they were distressed, and lying like sheep that have no shepherd (Videns autem turbas misertus est eis quia erant vexati et jacentes sicut oves non habentes pastorem—Matt. ix 36). But take care that this thy compassion be efficacious, as was mine, by helping as much as thou canst those deserted souls. And think not to say: “It is not my duty to look after those souls.” In the name of charity, if thou canst do aught for them, it is thy duty, believe me, as thou lovest me, to look after the souls of the whole world.

But moreover, thy charity must not be only in spiritual things: behold the examples which I gave thee also of compassion and succour in temporal wants. I said, without restriction or limitation whatsoever: “Come to me, all you that labour and are burdened, and I will refresh you” (Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos—Matt. xi 28). Hence thou seest in my gospel that I never refused to succour and provide for any want even when it was purely temporal.

When I saw the multitudes hungry I had compassion on them (Misereor super turbam—Marc. viii 2), and immediately I supplied their need by one of the most stupendous of my miracles.

When the centurion besought me for his servant, readily I offered to go and cure him, and restore him to health (Ego veniam et curabo eum—Matt. viii 7).

And when the afflicted father besought me to come to his house, that I might restore to life and to him his daughter who was dead, without delay I rose up and began to follow him (Et surgens Jesus sequebatur eum—Matt. ix 19).

Thus did the readiness of my help keep pace with the interior compassion of my heart.

And if ever I feigned hardness exteriorly, as I did with the Canaanitish woman, that was in order to enliven her faith ever more, to have reason to praise her more, and to make the favour I was about to bestow on her more signal and more consoling to herself and to others: “O woman, great is thy faith: be it done to thee as thou wilt” (O mulier, magna est fides tua: fiat tibi sicut vis—Matt. xv. 2.8).

Be thou therefore compassionate to thy neighbour in all his troubles, and readily, as best thou canst, minister to his needs.

The poor and the afflicted and the sick should find in thee a tender father, who feels in his inmost heart all the sufferings of his children, and readily gives them aid and consolation. But, alas, it often happens that my priests, from seeing continually every kind of human wretchedness, learn to look on them with indifference, and become almost callous to them. Little by little charity fades away in them.

Do thou also take care to give aid, if thou Canst, by thyself and thy goods, to thy needy brethren in the priesthood. Neither do thou imitate those among my ministers who exercise a praiseworthy activity in obtaining charitable aid from others for the poor, but they themselves never, or but very seldom, exercise that bounty, and are always laying by that little which they can save for all possible future wants and needs which they may have. Do thou also endeavour to console the afflicted, even when it seemeth to thee that thou hast more need to be consoled thyself. Behold how I, when I was on the way to Calvary, consoled the woman who followed me weeping (Luc. xxiii 28).

When I was on the cross I consoled my I mother and my beloved disciple (Jo. xix 26, 27).

He who is afflicted, but forgets his own sorrows that he may console his brother in his affliction, performs a work of charity most precious in my sight.

Nevertheless, be not mixed up through a false charity in secular quarrels and litigation, which will cause thee to waste precious time in troubles perilous to thy spirit.

Behold how I refused to assume the office of judge in dividing the heritage between two brothers, and how, instead of dividing it, I exhorted them to beware of avarice (Luc. xii 14). And do thou the same when thou art requested to take part in business and worldly affairs.

§ 10. Of Conformity to the Will of God.

I am he of whom my prophet said: “The Holy Scriptures may be summed up1 in saying of me that I should do thy will: O my God, I have desired it, and thy law (is) in the midst of my heart (In capite libri scriptum est de me at facerem voluntatem tuam: Deus meus volui, et legem tuam in medio cordis mei—Ps. xxxix 8). Hence thy Whole life should be summed up in this, that thou shouldst only do my will: this should be thy sole wish, and should remain in the midst of thy heart to govern all its affections.

I said: “I came down from heaven not to do my own will, but the will of him that sent me”; and “I seek not my own will, but the will of him that sent me” (Descendi de coelo, non at faciam voluntatem meam, sed voluntatem ejus, qui misit me—Jo. vi 38. Non quaero voluntatem meam, sed voluntatem ejus qui misit me–Jo. v 30).

Nay, I went so far as to say that I had no food save that of doing the will of my Father, in obeying him in all that he had commanded (Cibus meus est ut faciam voluntatem ejus qui misit me, at perficiam opus ejus–Jo. iv 34). And that I recognized as my I mother and my brethren those only who shall do the will of my Father who is in heaven (Ecce mater mea et fratres mei : quicumque enim fecerit voluntatem Patris mei qui in coelis est, ipse meus frater et soror et mater est–Matt. xii 49).

So also when Peter would have defended me in the garden against my enemies, I restrained the ardour of his zeal, saying to him: “The chalice which my Father hath given me, shall I not drink it?” (Calicem quem dedit mihi Pater non vis ut bibam illum?–Jo. xviii I I). And yet that chalice was one overflowing with bitterness unspeakable.

Hence all my actions were naught but this: “I do always the things that please him” (Ego qua placita sunt ei semper facio–Jo. viii 29). All thy desires, therefore, should have reference only to the fulfilment of my will, and all thy wishes should be concentrated in that one wish, that all should simply and entirely do that which I wish.

And let this apply to all the temporal and spiritual favours which thou desirest, to all the good which thou shalt do by thy ministry, and to everything which thou seest happen in the world.

My will is infinitely good, infinitely sweet and lovely; beside it there is no shadow of good, and in it lies all our good.

Hence without my will thou wilt not desire to possess one farthing more than thou hast; and thou wilt not even wish for holy inspirations in thy soul, for fruits of thy apostolic labours, for degrees of grace in this world, or of glory in the next, save in conformity with my will. Without my will thou wilt not desire plenty instead of famine, nor health for pestilence, nor peace instead of war.

Thou canst not even imagine how well all things work together in so far as they are ordered according to my will. And if thou couldst imagine this it would make thee indeed blessed. But how couldst thou imagine this to be otherwise when thou considerest that whatever good lies in the wills of all my saints and angels, and of Mary herself, is all as nothing in comparison of that good which exists in my divine will?

Look especially, with eyes enlightened by a lively faith, on all thou hast to suffer inwardly and outwardly, and insomuch as all that is willed and directed by my supreme will, thou wilt find all those objects which thou art wont to look on with the greatest dislike and distress turned for thee into objects of love and joy. If thou canst arrive at a perfect love of my divine will, thou shalt obtain that entire conformity to my will by which thou shalt be able to imitate me. Hence in all that thou doest thou wilt only seek to do that which thou knowest to be well pleasing to me, and I will give all needful light and strength to accomplish this.

Thou wilt especially need this conformity to my will in those times when I suffer my Church to endure persecution. There are times in which I allow the powers of darkness to prevail against my servants, in order to prove their virtue. Seasons they are of disturbance, when innocence becomes a crime, and impiety is regarded as a merit.

Thou hast an example in the time of my Passion, when I said: “This is your hour and the power of darkness” (Haec est hora vestra et potestas tenebrarum–Luc. xxii 53). Behold how I bore myself in that hour. In the height of my affliction and in the agony of my spirit, I sought consolation in prolonged prayer (Factus in agonia prolixius orabat–Luc. xxii 44).

Do thou likewise not expect consolation elsewhere than in prayer. In prayer shalt thou be consoled by thy angel guardian, as I was by my ministering angel.

Then if from thy natural infirmity thou feelest a secret» terror, as I spontaneously chose to feel it (Coepit pavere–Marc. xiv 33), take care not to show it in the face of thine enemies. I will give thee grace for this, even as I gave it to my martyrs. Behold how I, when I was left alone and abandoned by all my own, surrounded by perfidious foes and a furious rabble, either kept silence with dignity, or else freely answered them (Matt. xxvi 65; Luc. xxii 53; Jo. xix 11, etc.). He who suffers for me should know how to show that he esteems the price and the honour of such suffering. Then, if I wished it, I could with all ease release thee from thine enemies, and perhaps by means which neither thou nor any other could imagine; but if I desired thy sacrifice to be completed, as was mine, set it down as a greater grace. Even as I commended myself into the hands of my Father (In manus tuas commendo spiritum meum–Luc. xxiii 46), thou also shouldst intrust thyself to me without taking one single thought for thyself. Consider that even as Pilate could have had no power over me at all unless it were given him from above (Jo. xix 11), so also could they have none over thee; and that I could send to thy aid immediately twelve legions of angels, even as my Father would have sent them to mine if I had asked him (Matt. xxvi 53).

Thou art mine, thou art not thine own; trust thyself in my hands; I will ever do that which is best with thee, even as a wise possessor does with his goods.

§ 11. Of Prayer.

My name is called Emmanuel, which, being interpreted, is “God with us” (Vocabunt nomen ejus Emmanuel, quod est interpretatum, nobiscum Deus–Matt. i 23). Remember, therefore, my divine presence, for I am God, ever with thee. My divine presence is ever most intimate to thy soul by my immensity. Blessed art thou if thou hast it also in thy soul by my grace. And if thou wilt take care to recall this presence to thy remembrance from time to time, I will make thee sensible of it by spiritual emotions and the consolations of joyful love.2

Reflect, therefore, that there is nothing either about thee or within thee so near to thee as am I, thy Lord and thy God?3

Consider thy soul as a tabernacle of my divine majesty. Stir up my faith in this truth frequently when thou art praying, and thou will pray with fervour and recollection. Then from time to time thou shalt feel that I am Emmanuel, “thy God with thee.”

Observe, moreover, the special directions which I gave thee by my example, both as to the nature and the mode of prayer.

With regard to public prayers thou hast the prescriptions of my Church, which, guided by the Holy Ghost, prescribes to thee the prayers that thou hast to use and the time and mode of using them. With regard to private prayer, which thou shalt cultivate in order to increase in fervour of spirit, consider how I prayed in the garden and on the cross. The substance of my prayer was ever conformity and self-abandonment to the will of my divine Father. In the garden I prayed, saying: “Not as I will, but as thou wilt” (Non sicut ego volo, sed sicut tu—Matt. xxvi 33). On the cross: “Father, into thy hands I commend my spirit” (In manus tuas commendo spiritum meum–Luc. xxiii 46). Hence in thy prayer, as I told thee before, ask all the good that thy heart desires, but yet let all end and be concentrated in demanding that my mere will alone may be accomplished, and give thyself up most fully into my hands.

Concerning the way and form of prayer, behold how I repeated three times the self-same prayer (Oravit tertio eundem sermonem dicens–Matt. xxvi 44), to teach thee to repeat thy requests again and again, with ever increased fervour and confidence.4 Moreover, for thy learning I rose up very early in the morning and retired apart, that I might make my prayer alone (Diluculo valde surgens egressus abiit in desertum locum, ibique orabat–Marc. i 35).

Sometimes I passed the Whole night in prayer (Erat pernoctans in oratione Dei–Luc. vi 12). Do thou, therefore, endeavour to imitate me by rising early to pray; and pray in solitude and silence to avoid distractions. Thus thou wilt pray in thy chamber even as I taught thee: “Thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret” (Cum oraveris intra in cubiculum tuum, et clauso ostio ara Patrem tuum in abscondito–Matt. vi 6). Thou wilt not be able to pass great part of the night in prayer; yet when thou art wakeful thou canst lift up thy heart to me, and send forth some fervent aspirations, mindful of the prophet’s admonition: In noctibus extollite manus vestras in sancta et benedicte Dominum (Ps. cxxxiii 3).

But for thee, who livest in the midst of the fascinations of the world’s vanities, another kind of prayer is most necessary, that thou mayst not be deceived by the false appearance of things, which are able to make thee forget the eternal truths and corrupt they heart. This prayer is the prayer of meditation, by which we learn to appreciate all earthly and heavenly things at their true worth: we learn the nothingness of the former and the all-importance of the latter.

Hence it is that all my Holy Scriptures and all my saints cease not to exhort thee to meditate. In meditation thou wilt learn to hold converse with me in my living presence, the fervour of charity will be kindled in thy heart, and thy spirit will become united with mine. Then will thy prayer mount up as grateful incense in my divine presence; it will become like to that divine and most sublime prayer which I offered to my Father; and, not desiring aught save what I will, thou shalt obtain all that thou hast to demand.

Learn, moreover, of me to prepare thyself for great and important deeds by special prayer, as I several times did for they learning: thus before the calling of my Apostles and before my Passion, I made especial prayer (Luc. vi 12; Matt. xxvi 44).

Thus thou wilt assure a happy end to thy holy undertakings, and in they littleness thou shalt accomplish great things, because I shall delight to work mighty things by thee when thou has called upon me.

Consider,moreover, that besides thy daily habitual prayers, and those extraordinary prayers in they greater needs, a special time of retreat and recollection in prayer is almost absolutely necessary for thy spirit: a time in which thou mayst rest from the works of thy ministry and attend solely to they own sanctification

Although all those works be holy and good for thee also, nevertheless because of thy infirmity, they produce in thee distractions, so that thou art not always able to attend to thy own interior life as thou oughtest to do.

Sometimes it will happen that when the spirit of man is most laborious in seeking the good of others, it is most slack in seeking its own. Hence it is right that my minister should lay aside for a certain time his cares for his neighbour, should rest a while in my presence, and occupy himself only with his own salvation.

See how I prescribed this practice to my Apostles; when they had returned and given account of all that they had done and taught, I said to them: “Come apart into a desert place and rest a little (Convenientes apostoli ad Jesum renuntiaverunt ei omnia quae egerant et docuerant. Et ait illis: venite seorsum in desertum locum, et requiescite pusillum–Marc. vi 30, 31).

Thou knowest well that this rest in my presence could not be a useless idleness, but full of all the good which my presence brings with it. Therefore, according to the rules of thy prelate, or the counsels of thy spiritual director, retire from time to time to the quietude of some religious place, and there give thyself up to spiritual exercises.

There the fervour of thy spirit shall be renewed or increased; the advantage will be thine immediately, but indirectly also it will be poured forth on all thy people: for being thyself made more fervent, thou wilt also render them more fervent in my service.

Finally, consider that the virtue of prayer is that by means of which thou art able to obtain and to preserve all other virtues.

§ 12. Of the Holy Mass.

The most sublime of all prayers is the Holy Mass, wherein my Body and Blood pray and satisfy, praise and give thanks, with an infinite power.

This prayer is all mine, the greatest of all my works, and one commensurate with my almighty power; yet is it offered by thy means, O priest of God.

Consider how I willed to offer this sacrifice, which is completely worthy of me, for the first time in a large and well-furnished banquet-chamber (Coenaculum grande stratum–Marc. xiv 15).

Let thy heart be that ample and well-furnished banqueting-hall when thou comest to celebrate the Holy Mass. Let it be ample by reason of thy great and generous confidence in my infinite goodness, so that there be no graces, for thyself or others, which thou art not ready to ask for and expect of me.

Go thou also full of earnest desire to my altar, longing for that heavenly food with all the force of thy spirit, so that thou also mayst say as I did: Desiderio desideravi hoc pascha manducare (Luc. xxii 15).

Desire that the Holy Mass may be to thee manna, thy heavenly food, as sweet to thee as it is supersubstantial, in which thou mayst find every good. Desire with that holy sacrifice to succour and supply all the needs of my Church. But be confident also that thy desires shall not fail of their accomplishment, yea, rather that they shall be far surpassed by the blessings which are granted to the efficacy of the Holy Mass by my infinite liberality. Let thy heart also be that well—adorned chamber wherein I may meetly feast with thee in the abundance of my love.

Consider what great virtue there is with which thy soul should not be adorned in order duly to celebrate the Holy Mass.

Were it only for this, thou shouldst aspire to the highest flight of holiness; nay, were it only that thou mightst for once in thy whole life offer that holy sacrifice. And thou offerest it every day of thy life!

Try also all thou canst to make others thus fit to receive me, remembering that to those Christian hearts also I am their “daily bread.” Remember this, that thou mayst never deter those souls from coming to me in which I have put a continual longing for me, and with whom, as well as with thee, I would fain “abide and sup” every day.

Let the chamber of my banquets ever remain open to every soul that hates all sin I will never tire of giving myself to them, so long as they tire not to receive me. And be not thou too severe with their defects and imperfections; remember that thou also hast thy imperfections and thy faults, and perchance greater faults than they. And thou receivest me and offerest me every day. What! shall thy faults be more tolerable in thee because thou art a priest?

1 Thus does Bellarmine, supported by the interpretation of the Fathers, interpret those words of Psalm xxxix: In capite libri scriptum est, etc.

2 As St John of the Cross says (Cant. Spir. st. 11): “There are three modes by which God may be present to the soul. The first is essential: in which way he is not only present in holy and good souls, but also in those of the wicked and in all his creatures. … The second way is that of grace, by which God dwells in a soul, and is pleased and satisfied with it. The third presence is that by way of spiritual affections; for he is wont to form, as it were, different kinds of spiritual visitation in certain holy souls, by which he recreates, delights, and cheers them.” It is of the first kind of presence that St Paul speaks when he says: In ipso vivimus, movemur et sumus (Act. xvii 28). Of the second our Lord says: Si quis diligit me sermonem meum servabit, ad eum veniemus et mansionem apud eum faciemus (Jo. xiv 23). And David of the third: Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! Abscondes eos in abscondito faciei tuae a conturbatione hominum (Ps. xxx 21).

3 St Teresa especially recommends the consideration of this great truth, and particularly in the Way of Perfection, in which it is laid down as the foundation of the prayer of recollection.

4 This reflection is St John of the Cross’s, in his Ascent of Carmel, 1. iii, c. 43.

CHAPTER III
OF THE PRIEST’S ZEAL ACCORDING TO CHRIST

§ 1. Zeal for the Respect and Honour of Churches.

“The zeal of thy house hath eaten me up” (Zelus domus tuae comedit me—Ps. lxviii 12). Thus I spake by the mouth of my prophet.

Of the zeal I had for God’s holy temple I gave repeated proofs. Twice did I cast out of it those who profaned its courts, with an indignation unwonted in me, and commanded that everything incongruous with the sanctity of that place should be expelled from it (Jo. ii 15; Matt. xxi 12).

And thou shouldst imitate me in the vehemence of a holy zeal, and not endure that my house of prayer, wherein I abide by my real presence in the Holy Eucharist, should ever be profaned.

I have much against some of my priests; partly because they are timid and afraid to oppose themselves boldly to the profanations of the impious, and partly because they are negligent and careless in the things which concern my divine worship.

From a spurious meekness or a false prudence they allow things to pass unrebuked, which become profane customs, and permit me to be insulted to my face and in my own house.

If the profaners of my sanctuary saw that my priests were vigilant and severe guardians of my house, they would remain without, and I should not be so often insulted.

I have also to complain that they are careless and negligent in the things which serve for my worship. That decency and decorum which should ever be found there is often wanting.

Alas, there are some priests who would not endure that their own houses should be as unadorned, squalid, and dirty as they suffer my churches to be. They would not suffer in their rooms hangings and ornaments as forlorn and dusty as they permit on my altars; nor would they allow on their own table linen dirty and mended as is that which they use in the celebration of the eucharistic sacrifice.

Nor let them seek to excuse themselves on the plea of their church’s poverty; for cleanliness and decency require no great outlay. Neither indeed would I allow any priest who has the holy zeal for my house to want for anything.

Neither let them say that it is for others to look after the material wants of their church; because if they are negligent, my priests should show themselves careful: they at least are bound to remedy these evils, and put a stop to indecencies which offend the piety of my people and discourage their faith in holy things.

Do thou, therefore, strive to imitate me in this holy zeal; use every means to hinder every profanation of my church, and keep it with the greatest decency and cleanliness, as one should who really believes that it is my house, in the which it pleases me to dwell, day and night by my real presence.

§ 2. Of Preaching accompanied by Example.

Thou oughtest especially to exercise thy zeal in obtaining the salvation of souls, and particularly by the preaching of my holy Word. Behold the examples I have left thee in this regard for thine instruction.

Remark, first of all, how “the people were in admiration at my doctrine, because I was teaching them as one having power” (Admirabantur turbae super doctrina ejus: erat enim docens eos sicut potestatem habens—Matt. vii 28, 29).

This singular authority was not peculiar to me only because I was the Divine Master: it was also secured to my words by the example of my life, for all knew that I was myself the first to practise that which they heard me preach.1

I willed that it should be written of me that I “began" (first) “to do and” (then)
“to teach" (Caepit Jesus facere et docere—Act. i I).

And thou also, as my priest, hast a special authority to preach my word to the Christian people—an authority decreed to thee by thy sacred character, and which works effectually on the hearts of men.

But, yet again, this authority will not be sufficient to make thy preaching very fruitful, unless thou add to it that other authority which thou canst only obtain by the example of thy life.

If thou art slow to practise what thou ready to preach to others, what ought thy Christian hearers to think of thy preaching? They will think that thou esteemest not as good for thyself that doctrine which thou preachest to them, since thou refusest to put it in practice. And hence they will conclude that thou dost not esteem it good for them either, but hypocritically declarest with thy lips that which in thy heart thou dost not believe.

Alas, how deplorable is it to hear a proud priest preaching humility, an avaricious one liberality, or a sensual one moderation and continence!

Am not I he who, by the mouth of my prophet, declared of the priest who is a “sinner: God hath said, Why dost thou declare my justice, and take my covenant in thy mouth?” (Ps. xlix 17).

§ 3. Attractive Preaching.

“And all gave testimony to him, and they wondered at the word of grace that proceeded from his mouth, and they said: Is not this the son of Joseph?” (Omnes testimonium illi dabant, et mirabantur in verbis gratiae quae procedebant de ore ipsius—Luc. iv 22).

My words were “words of grace” in two ways: because they were sweet and captivated the attention of the people, and because they were full of spirit and efficacious charity.2

Do thou, therefore, endeavour in thy preaching to captivate the minds of thy hearers by words of affection and consolation, that they may willingly listen to you.

When the hearers of the Word hear it gladly, they already possess one of the dispositions needful to obtain profit from it. Be not thou like those preachers who are ever scolding and crying out against poor sinners, so that they never break the sweet bread of my Word to the hungry without first sprinkling it with biting acrimony.

Speak thou rather as a father, as a brother, and a friend, and thy words shall be full of grace and shall be heard willingly.

§ 4. Of Fervency in Preaching.

Thy preaching, moreover, must be full of grace by reason of the fervour of thy spirit, in order that while it attracts the attention of thy hearers, it may powerfully move and gain their hearts.

A few cold and measured words are not such as will produce much effect: thou must use words suggested by thy zeal and inflamed with ardent charity, that thy hearers may perceive thee to speak more out of the abundance of thy heart than of the readiness of thy lips.

But for this, O my priest, there is no means of securing it save a pure and holy heart. If thou hast not a pure and a holy heart, thou. wilt never have the true fervour of spirit in thy preaching.

Neither do thou imagine that thou canst imitate this fervour by the power of an artificial eloquence resembling that of fervent preachers.

Thinkest thou that thou couldst obtain the effects of real fire from a fire painted or carved? Real fire reduces wood to ash, and melts hard metals into flowing liquid streams; that which is but counterfeited leaves all as they were. An artificial fervour is but a ridiculous display, and of no efficacy—a thing for the stage, and not for the pulpit. Let it, then, be thy aim to have a pure mind and holy heart, without which there is no real fervour of spirit, and thus shall thy words be full of effectual grace.

§ 5. Of Simplicity in Preaching.

My preaching was as simple as it was authoritative and full of grace; and of this simplicity I have willed that thou shouldst have many instances in the holy Gospels for thine example.

My preaching was intelligible even to the most uncultivated and simple folk: hence it was that the crowds followed me in such numbers, and that the poor especially profited by my preaching (Pauperes evangelizantur—Matt. xi 5).

I have much to complain of some of my ministers on whom I have bestowed singular gifts for administering my Word with much fruit, and yet they produce little or none, because they take no care to make themselves understood by my people. The vanity of appearing eloquent blinds them: they say that they desire to sustain the dignity of the sacred Word; but I, who see the very depths of their hearts, know that, too often, they seek the applause of by men and aspire to make themselves a name.

Be thou simple in thy preaching, so that every poor woman even may understand all thy meaning and words. And distinguish not between one sermon and another, as though there were two kinds of sermons: one for great occasions, and one for days of no moment; one for the rich, and one for the poor. Neither say that some there are who, unless their ears be flattered by flowery oratory, will not come to hear my Word. Whether these fastidious critics come or come not signifies but little, for they draw no profit either way from what is preached. Do thou give heed to feed all souls that hunger and thirst for the food of the spirit; they are well aware that they crave a word which is as bread, and not as sweet delicacies to their souls.

§ 6. Of Wisdom in Preaching.

Yet while I bid thee use simplicity in preaching, I would not that thou shouldst think that I approve that carelessness and negligence of some of my ministers, who, considering but little, or not at all, that which they are about to say, feed my people with crude ideas and empty words, preaching whatever their lips hastily frame.

They who heard me preach, not knowing who I was, inquired: “How came this man by this wisdom?” (Unde huic sapientia haec?—Matt. xiii 54).

Thy preaching, though simple, should be full of sober wisdom, full of matter and food for the spirit. Wherefore before preaching see that thou ponder well what thou art to say, seek the most powerful reasons of persuasion, and the strongest arguments to move the wills of those that are to hear thee.

Those who plead causes before the judgement seat never take in hand to defend a weighty cause at hazard, but always with great consideration and preparation.

And the cause which thou pleadest, is it not of infinite importance? It is no less a cause than that of the salvation of souls redeemed with all my blood.

Nor do thou dispense thyself from this anxious preparation on pretext of thy ready tongue and habitual facility of speech. If thou wilt calmly look into this thy preaching, thou wilt find that thy facility and readiness of speech, when thou hast not made careful preparation and studied what thou hast to say, amounts but to the power of talking with unbecoming ease about holy things.

Alas, how many useless repetitions, how many unconsidered thoughts, how many inexact propositions, nay, sometimes even erroneous ones, are not thus given out from the pulpit! Sadly indeed do many of my ministers maim my holy Word, especially in places where, as they would say, they have no one whom they need fear to criticise them among their auditory. And they do not bear in mind that I am there to hear them, and that a day is coming when I will have them to give account of this my Word so often misused and rendered useless, or even ridiculous, in their mouth, by reason of their great negligence and thoughtlessness in preparing themselves for preaching.

§ 7. Of Carefulness and Diligence in seeking out and gaining Sinners.

I told my disciples that I would make them “fishers of men" (Faciam vos fieri piscatores hominum–Marc. i 17). Fishers sometimes use their nets and sometimes hooks to fish with. Thus also my ministers fish with the net when they announce my Word to congregations of the faithful, and draw to me a good number of sinners converted to me; but they fish as it were with a hook when they encourage the individual sinner to be converted.

As thou seest in my Gospel, I was wont to do both in the time of my mortal life. And now that thou hast considered my example in preaching, consider also that which I gave in teaching sinners in private. I seized every occasion which presented itself for converting poor sinners: thus when they came to ask me for temporal favours, I used the occasion to bestow spiritual ones on them. When the paralytic man besought me to heal his corporal malady, I touched his heart, moved him to an entire detestation of his sins, and sent him away whole, not only in body, but also, and principally, in soul (Remittuntur tibi peccata tua—Matt. ix 2).

Do thou also be on the watch to do the same when any sinner presents himself to thee that thou mayst bestow or obtain for him some temporal blessings. Then is the time to suggest some good sentiments to him, to unveil to him the unhappy state in which he is, and to exhort him with charity to be converted.

Let him find thee most ready to do him a temporal favour as well as thou art able; but at the same time beseech him to let thee also see that he is ready to please thee by providing for the greatest of all needs, which is that of my grace, of which he is deprived; that he will please thee also by giving up his sin, which thou canst not endure to see in his soul; a soul which thou lovest for love of me. If my pastors would take care not to let such occasions as these pass (and they are very frequent), they might bring to me many wandering souls.

Then, again, if sinners would not come to me, I made it my duty to find occasions to speak with them: I even accepted invitations to places where they were to be met, that I might heal their souls. And although the evil-minded murmured against me, and thought me a sinner because I shunned not the company of sinners, I took no heed of their calumnies, and helped those necessitous souls. Thou knowest what they said of me: “Behold a man that is a glutton and a wine-drinker, a friend of publicans and sinners” (Ecce homo vorax et potator vini, publicanorum et peccatorum amicus—Matt. xi 18, 19).

The insolence of this calumny moved me not; but yet, to prevent scandal to weak souls, I declared the reason why I conversed with those people, which was the desire of healing them from their spiritual diseases as the physician of their souls. Wherefore I said: “They that are in health need not a physician, but they that are ill. … I am not come to call the just, but sinners” (Non est opus valentibus medicus, sed male habentibus. … Non veni vocare justos, sed peccatores—Matt. ix 12, 13).

Moreover, when they did not think of inviting, or did not venture to invite me, I sometimes invited myself with a holy liberty, as I did with Zacheus, to whom I said: “This day I must abide in thy house” (Hodie in domo tua oportet me manere— Luc. xix 5).

Likewise do thou not refuse, yea rather seek, occasions to treat with sinners as their spiritual physician, who art sent to heal them. But take due care to make known the rectitude of thy motives, nor let it be supposed that thou connivest at their disorders: hence let all thy converse with sinners be edifying, and such as becomes thy sacred ministry.

Behold also how, even when I was weary and taking needful rest, I ceased not to work for the conversion of sinners. Remember what I did in Sichar, when, wearied with the journey, and resting by the well, I converted the Samaritan woman (Jo. iv).

See how, from the material water of the well, I took occasion to speak, and to excite a desire for the spiritual water of life eternal in the mind of the sinful woman—the water of my grace which was to sanctify her. Do thou, in the same way, sanctify thy necessary rest from thy fatigues, when the opportunity offers itself.

From something, apparently of no moment, thou mayst draw matter for edifying discourses, and thus mayst enlighten and arouse some soul which is darkly slumbering in sin.

Thus do my servants act, who are ever on the alert to seize on every occasion to fulfil my heart’s desires, of which the very first is the salvation of souls.

§ 8. Readiness to receive Sinners.

Observe, moreover, that I received sinners under whatever circumstances they might present themselves, even at times when they came not a little out of season, and when they had most entirely forfeited any right to my love and attention.

See how I received the Magdalen, although she presented herself at a time which might be esteemed most inopportune, namely, in the midst of a banquet; and how I took her part against Simon, who looked on her with an evil eye as a public sinner (Luc. vii 37 et seq.).

In the same way, then, whenever any sinner presents himself, even under inconvenient circumstances, take his coming in good part, receive him cordially, and put him not off to another occasion, but speedily, so far as depends on thee, console him in his spiritual need, and reconcile him with me.

Behold how I also readily received the thief who was converted on the cross, although but a little before he had been blaspheming me with his fellow. At the very first word of his repentance I answered him: “This day thou shalt be with me in paradise" (Hodie mecum eris in paradiso—Luc. xxiii 43).

Likewise do thou not take account of any affront or insult which a sinner may have offered thee, but whenever thou canst do good to his soul, then especially do thou receive him and treat him as though he were thy most attached friend.

§ 9. Of Sweetness in receiving Sinners.

Moreover, I specially commend to thee to receive sinners with all charity and with gentle manners, in order that they may not fear thee and withdraw from thee, who art to be their physician.

Behold with what a gentle manner I received Zacheus, the Magdalen, the Samaritan woman, and the woman taken in adultery.

This latter, trembling and ashamed, awaited the penalty of her sin; but I confounded the false zeal of those who accused her, and compelled them to withdraw in confusion and silence. Then I asked her if none had condemned her, and when she answered, “No one,” then I added “Neither will I condemn thee. Go, and now sin no more” (Nec ego te condemnabo. Vade et jam amplius noli peccare—Jo. viii 11).

Thou also art a sinner, and hast need of my mercy: according to my promise,I will show thee mercy as thou hast shown mercy to thy brethren (Eadem mensura qua mensi fueritis remetietur vobis—Luc. vi 8).

§ 10. Of Condescension to Weak Souls.

I ever taught perfection, but I had compassion on imperfection, and I knew how to condescend to the weaknesses of men in order to cure them of the same.

Behold especially how I did this with Nicodemus, who had great esteem of me and of my doctrine, but yet feared to excite the persecution of my enemies against himself. In order to be seen by no one, he came to me by night to be taught; he did not venture to declare himself my disciple (Jo. iii 2). His weakness, then, was that of caring for human respect, but still I suffered him, and did not drive him from me. I preferred to instruct him and gain his affection. And afterwards, when he knew me better, he ventured boldly to speak in my favour in the council of the Pharisees (Jo. vii 50). After my death, increasing in courage and in love, he feared not openly to embalm my body, and then to endure persecution for my honour (Jo. xix 39 et seq.)3

Do thou likewise tolerate the weaknesses of men, and thus by a loving condescension thou wilt gain them little by little to my love and obedience. In these our times also there are very many who have this fault of almost being ashamed of me, through fear of the derision of my enemies. Such are those who cannot persuade themselves boldly to adopt certain religious habits and ways, which indeed are not absolutely necessary to a Christian, though they are highly salutary and useful, and deserving of all praise.

They wish to be followers of me, but as secretly and quietly as they can; and if that which fervent souls are ready to do is expected of them, they will rather give up every good practice than do that which you desire.

With such as these thou must, at least at first, be content to exact from them those observances which no man can live christianly without, and little by little thou must draw them on to despise those wretched motives of human respect which now, as it were, scare them; and by my grace thou shalt succeed in changing them from their timidity to a due boldness and courage in the faith.

§ 11. Of the Advancement of Souls, and especially of Children.

Thou, O my priest, art the cultivator of my beloved vineyard, which I watered not only with my sweat, but also with my own blood. This vineyard is the vast multitude of Christian souls, among whom thou must labour with all thy might and diligence, that they may bring forth the fruit of all good works.

First of all, thy zeal must be devoted to the young, who are as it were the tender vines of my vineyard, which most need attentive, and delicate care.

Behold how willingly I entertained children, and willed that they should be allowed to approach me. When my disciples wished to forbid their approach lest they should annoy me, I said to them: “Suffer them, and forbid them not to come near to me” (Sinite parvulos, et nolite eos prohibere ad me venire–Matt. xix 14).

Then I laid my divine hands on the heads of those innocents, and filled them with my blessing (Oblati sunt ei parvuli ut manus eis imponeret et oraret … et cum imposuisset illis manus abiit inde—Matt. xix 13, 15).

Thou, therefore, oughtest to give thyself especial pains for children to instruct them patiently in the truths of the faith and in their duties.

As soon was their mind arrives at the power of discernment, see thou that they hear and know about me; take care that they understand, according to the measure of their capacity, who I am; how it is that I am all good and all worthy in myself of their love, and also what great things I did and endured for their sakes, and what blessings and how many I purpose to bestow on them, both in this world and also in that which is to come.

Teach them that for all these reasons they ought to love me with their whole heart, and more than father or mother, or any other thing or person.

When thou hast excited the love of me in their hearts, use all diligence to teach them to make acts of love, fervent and sensible, according to their capacity.

We are taught that men are bound to make acts of the love of God as soon as they have arrived at the use of their reason, but too often it is when men have already advanced to man’s estate that they are taught this, which then can be of no use for themselves. But children are rarely taught this truth practically, and though it is practical for them alone, few parents help them to practise it. Often they are merely taught to run over the words of the “Act of the Love of God” without attaching meaning and internal feeling to them, just as they would run over a prayer which they had learnt by rote in an unknown tongue.

By nothing canst thou fulfil thy duty better, or give me more pleasure, than by developing in those pure souls the sentiment of my love, that it may become the very first and earliest affection of their hearts. Those young affections are the first that I ardently desire; take good heed that I be not defrauded of them.

Take care also to inspire children with a great horror of sin, painting it to their tender minds as the chief, nay rather as the only, evil we have to fear.

Thus thou mayst successfully strive to preserve to them their baptismal innocence, which, if it be kept in youth, may more easily be preserved in maturity.

And now I may leave it to thyself to consider what thou must think of those foolish proud ones, who will have it that they lower their dignity by occupying themselves if in the teaching and culture of children. Alas, that such there should be even among the pastors of my flock!

Lastly, remember that thou mayst also contribute indirectly, as well as directly, to the instruction and Christian training of these little ones by obtaining of their parents, or other pious persons if they have no parents, that they may fulfil this pious and natural duty. And if thou shalt find children, either orphans or any whose parents neglect them, be it thine to seek out pious souls to whose care thou mayst safely intrust the making good these deficiencies by their holy zeal and industry. There are many souls ready and anxious to exercise this charity, which is to me so grateful; do thou seek them out, encourage, and direct them by thy fervent and wise words.

Consider that the apostolate of the young is of all ministries the most fruitful, and that for which all my ministers have sufficient capacity, even such among them as have no talent for preaching.

§ 12. On the Cultivation of Holy Souls.

Moreover, I wish thee to pay attention to my example with regard to the spiritual culture required at thy hands by souls desirous of advancing to Christian perfection. Behold how I made special and particular addresses to my disciples, explaining to them apart the mysteries of the kingdom of God, admonishing, correcting, and teaching them in a peculiar manner, beyond and above the instruction which I gave to the multitude who followed me. To them I clearly explained certain secret and hidden parables, and said to them: “To you it is given to know the mysteries of the kingdom of heaven" (Matt. xiii II).

I admonished them and corrected them also of the smallest defects which arose in them from ignorance, or, again, from zeal and attachment to my divine Person. Thus it was when they “disputed among themselves which of them should be the greatest," and when they “saw one casting out devils in my name and they forbade him, because he followed them not” (Marc. ix 33 et seq.).

Thou wilt remark also especially with what a variety of instructions, of promises and prophecies, I prepared them in my discourse at the last supper for my departure from this world; how I enlightened and encouraged them, and desired them to be prepared for all that was to happen (Jo. xiii et seq.).

Neither did I refuse to bestow especial culture on those souls of the weaker sex who had faith in me, and desired to follow me in the perfection held out to them by my doctrine.

Behold how I taught and formed the Magdalen, who sat absorbed in fixed attention at my feet, and how I bestowed my approbation on her for ceasing from work, that she might feed on the internal sweetness of my words, unlike the busy Martha (Luc. x 39 et seq.).

Then remark how I permitted other devout women to follow me in my evangelical travels, some whom I had delivered from the possession of unclean spirits, and some from the diseases which afflicted them (Luc. viii 2, 3).

I even permitted them to accompany me unto Calvary, and there to be present with my divine Mother at my death.

I gave singular lessons of piety and fervent religion to these holy souls, and they ministered out of their substance to my necessities, as female disciples were accustomed in those times to do for their instructors (Luc. viii 3 ; Matt. xxvii 55)4

Learn, therefore, of me to cultivate holy souls with singular care. And remark that those who enjoy the especial tokens of my love, and repay me with especial love, deserve of thee also to be cherished with a singular charity. True, a well-ordered charity demands, indeed, that thou shouldst love most those whom I love most, and who love me most. In such holy souls, moreover, the fruit of thy spiritual toil is more certain, because in them thou sowest in good earth, and where the return of the seed is certain, and its fruit often a hundredfold (Matt. xiii 23).

§ 13. On the Spiritual Culture of Youth aspiring to the Priesthood.

Thou shouldst set thyself with especial zeal to cultivate those youths who aspire to that sacred ministry with which thou art thyself adorned. These, like my disciples, have need of holiness and perfection, not only for themselves, but also for the Christian people whom, as priests, they will have to instruct and to render fervent in the holy love of me. Hence note the especial cultivation I bestowed on my disciples in order that they might become my worthy, ministers. I kept them ever at my side, that they might hear all my instructions, and that they might see all my miracles, that they might learn of me all the apostolic virtues of which they stood in need. Wherefore thou, if thou art to be near young ecclesiastics, or if thou art the guide of their conscience, take especial care of their souls, that they may grow up in a spirit of detachment from the world, full of my love, and burning with the one only desire of making themselves holy and of filling the Church of God with holy souls.

Ah, what a strict account will they have to give me who direct the studies and the consciences of my young Levites! Shall not I take vengeance for the evil or useless issue of so many of them on those their heedless and idle teachers and directors?

§ 14. Hints on Spiritual Knowledge.

Moreover, observe that for the culture of pious souls, be they of whatever state or condition, thou must have a complete knowledge of the spiritual life. Otherwise thou wilt not be able to serve them as an encouragement and a guide; thou wilt instead become to them rather an occasion of stumbling, and perchance of ruin. Therefore do thou study the great masters of the spiritual life, and among these divines especially my saints who to the science of spiritual things added experience of my secret ways and of my ineffable graces. Do thou pray also and take counsel in so difficult a ministry, but one also so dear to me, as is this of guiding souls forward to perfection. If thou wilt do what lies in thee, I will aid thee with my help, and thou shalt have no small consolation and many holy incitements to thy work. Thou shalt see in some souls the marvels of my grace, and that my hand is not shortened. I have ever willed, and now still I will, that my Church should be rich in holy souls; and she is rich therein, whether they appear or whether they remain unseen and in secret. My ministers, therefore, must fit themselves to guide them in the sublime paths by which I lead them on.

But, alas, there is much ignorance of the things of the Spirit in too many of my ministers. Some, knowing nothing of spiritual things, despise them altogether, and believe themselves unprejudiced when they treat every grace of mine which is a little out of the common way as an illusion of morbid minds. But know thou that I am ever the same, and that I even now bestow the same graces, according to the measure of my wisdom, which I bestowed in times past. The gift of contemplation, with all the singular graces which precede and accompany it, was not only for ancient times: it is a gift which ever was and ever shall be in my Church. Those souls who are favoured with it must find, in my priests, guides able to direct them in their walk along those supernatural paths of doubtful and uncertain light. Study, therefore, I repeat it–study the masters of the spiritual life, and make thyself fit for the direction of those souls, if it be my good pleasure to entrust such to thy leading. And yet if thou art entrusted with none such, deem not thy labour lost. Thy study will have furnished thy mind with light not elsewhere to be acquired: it will make thee better understand how loving and how munificent I am to those souls who seek me for my own sake alone; and thus knowing me better, thou wilt also love me more.

§ 15. Advice on the Spiritual Culture of Women.

In the spiritual direction of persons of the weaker sex thou oughtest to take great care, that thou mayst not imperil thine own and their salvation, and that thou give not scandal to my people.

Thy first care must be ever to see in them naught save the soul: the soul redeemed by me and destined for my glory. Woe to thee if thou see in them aught else but this!

Guard well thy heart and spirit against every affection which savours of anything besides the pure Spirit. As is thy heart with regard to my Magdalens, to my Catherines, now in heaven, so be it ever disposed for these my servants who are yet on earth. Hence, be they as good and holy as they may, use all possible circumspection in treating with them, lest thou afford room for suspicion even of too great intimacy or undue attachment. Let them see that in having to do with thee they have not to do with one of this world, but with one whose conversation is in heaven; so that they may naturally have that reverence for thee that they have for one of my saints. Let all see that in conversing among them thou hast no other ways or thoughts than what thou shouldst have in conversing with the angels. Remark and ponder well how I suffered myself to be calumniated in every way, this way alone excepted. This I did because I would not endure that man should offer the vilest of all insults to my divine honour; but remark well that I so carried myself, also, as to cut off even the merest possibility of such a calumny. And yet I ever was curing their infirmities, both spiritual and bodily; I allowed them to follow me in my preaching, and men saw that I loved the fervour of their piety (Luc. viii 2, 3).

I willed that it should be written in my Gospel that I “loved Martha and her sister Mary" (Diligebat autem Jesus Martham, et sororem ejus Mariam—Jo. x 36).

And this thou oughtst to bear in mind, lest an excessive fear and shyness of such souls prevent thee from taking care of their spiritual health. I have appointed my ministers and spiritual directors as much for them as for men, and they also, therefore, ought to find among my ministers a father to console, a master to instruct, a leader to guide, and a pastor to feed them. And who shall venture to blame my divine appointment?5

Nor is it indeed merely justified in its own nature; facts and consequences also justify my divine appointment in this regard. My ministers who keep watch over their own heart, and use all necessary reserve, fulfil the angelic mission I bestow on them even as though they were angels. The world shall be amazed on the great judgement day, when it shall behold so many prodigies of my divine grace which now are hidden unknown. Take care, then; that thou neglect not any occasion of doing good to these through fear, which arises from want of faith. Console these poor souls in troubles—for often I lay very heavy ones on them to prove their virtue—instruct them in their ignorance, counsel them in their doubts, feed them with my divine Word and with the examples of my saints.

Let thy speech with them be always paternal, so that even the most distressed and the most timid may be able to approach thee with that trust in thee which is necessary to those who have to manifest the most secret recesses of their conscience.

Trust thou but in me, and thou shalt see that neither they nor thou will receive any hurt, but, on the contrary, their piety will be furthered and thy crown made more glorious. And if, when thou hast used all due prudence and reserve, the world persists in calumniating and accusing thee, be deaf to its vain Words. I alone am thy judge.

§ 16. On seeking out Persons to aid thee in thy Zealous Undertakings.

Thou wilt have observed that I did not seek the salvation of souls by myself alone, but that I chose out disciples and followers who should co-operate with me in this great work for which I came down from heaven (Voluit at essent duodecim cum illo et at mitteret eos praedicare—Marc. iii 14. Designavit Dominus et alias septuaginta duos, et misit illos binos ante faciem suam, etc.—Luc. x 1). In this also thou hast to imitate me, so far as thy position in the priesthood allows. I expect this especially from the chief pastors of my flock, who ought to choose and to ordain other and worthy ministers who may assist them in the cure of their flocks, and to take care in every way that their sheep maybe well tended and pastured, so that they may all be found worthy to be gathered into my eternal fold.

But thou also, though thou art not among my chief pastors, mayst do much to imitate me herein.

There are many innocent and ingenuous youths who show an inclination to all that concerns my worship and service, and give good hopes of an ecclesiastical vocation. Thou wilt render a great service to my Church by aiding and encouraging such to embrace the clerical state. Thou mayst give thyself pains with their parents to persuade them not to impede, but rather to favour, that good desire. If thou hast to give up to them an occasional hour to assist their studies, or to seek help for them from others, be ready and anxious to render them such services. I will show myself very grateful to thee if, so far as in thee lies, thou shalt have introduced good youths into my by clergy. This is a work of incalculable good, because the good that even one single zealous ecclesiastic may do in the Church is incalculable. Be thou also always active in encouraging others of my ministers who are endowed with a good spirit, that they may never keep hidden the talents I have bestowed on them, but may make them continually fructify for the salvation of souls. By friendly exhortations, by affording them fit occasions for apostolic works, and by good example thou mayst awaken those who are too disposed to slumber, and make the slothful anxious and diligent to do good.

Especially aid and promote pious conferences among ecclesiastics, in which knowledge and zeal are multiplied by being communicated among many.

Profit also by the zeal of pious secular persons, exhort them to exercise spiritual works of mercy, and thou wilt see that they also will do much good. Often by their holy industry they will find means to draw to me those backward souls who would stand aloof from my ministers.

As I made use of the woman of Samaria to enlighten many of her fellow-citizens (Jo. iv 28), thou also mayst use devout women for like purposes; for their piety being usually more lively and insinuating, especially among persons of their own sex, often renders good service to the interests of my glory.

Use ever with them the due reserve, but suffer no vain scruple to hinder thee from using their pious labours.

Thou wilt see how that my Apostle refused them not as fellow-labourers in diffusing the Gospel. They exercised not, indeed, any public ministry, which would not have been proper for them, but they exercised a private apostolate of the greatest utility.6

Stir up and nourish in them a spirit of zeal for my glory. They are most capable of entertaining it, as the lives of my saints may show thee, and thy own experience will confirm it. Particularly I advise thee to animate, to direct, and to assist them in the care of young girls neglected by their parents or deprived of them.

§ 17. Of making Use of Good Books.

The use of good books is a most efficacious and necessary means for the culture of souls, which thou shouldst never forget. Diffuse, and persuade others to diffuse, good books as much as possible; be not over careful of those which thou hast, but rather endeavour to lend them to such as will profit by them, and persuade others to do the like.

Spread, and cause to be spread, everywhere good works which may unmask the frequent errors of these days, demonstrate the truth of my faith, and encourage piety. Herein I bid thee not to imitate me, but to learn a lesson of my enemies, of whom I have told you that they are in their way more sagacious than my friends (Filii hujus saeculi prudentiores filiis lucis—Luc. xviii 8).

See with what great sacrifices, and with what zeal beyond all belief, they use the Press as a means for seducing and ruining souls. My friends do not for me, in this kind, one tithe of what my enemies do against me.

§ 18. Of Acceptation of Persons.

In the culture of souls take care especially not to show partiality by acceptation of persons.

With me there never was acceptation of persons, and so notorious was this that even the Pharisees knew it, and, though it was with evil intent, they praised me on that account, saying to me: “Thou regardest not the person of men” (Non enim respicis personam hominum—Marc. xii 11).

Thou mayst sin either by using partiality towards people of condition, or towards those to whom thou takest liking. Those of condition are such as possess the honour and wealth which the world regards; to such I never gave preference. Isaias, speaking in my name, had said: “The Lord hath anointed me: he hath sent me to preach to the meek" (Eo quod unxerit Dominus me, ad annuntiandum mansuetis misit me—Is. lxi 1)7

Hence, when I spoke of the most evident tokens of my divine mission, I placed among them that “the poor have the Gospel preached to them” (Caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur—Matt. xi 5).

What must be said of those among my ministers who find neither time nor place for instructing the poor, and find both for instructing the great and rich? If a rich man comes, any occupation is cut short, and an inconvenient hour is judged convenient in order to see such. But if a poor person comes for spiritual counsel, then too readily such priests will say they are engaged, they cannot come, even though their occupation were unnecessary and the hour a proper one. Wretched and unworthy baseness in any minister of mine!

Towards the great use due respect, but never let the world’s measure enter into my sanctuary. If thou hast any preference before me, let it be the poor whom thou preferest, whose “name is honourable in my sight” (Honorabile nomen eorum coram illo—Ps. lxxi 14). In many Ways I preferred the poor, especially by choosing from among them my Mother and my disciples.

But do thou also take care not to be partial towards those for whom thou hast a natural liking.

It is most likely that those who testify esteem and respect for thee, who show deference and perhaps affection towards thee, or, again, such as have pleasing gifts of mind or even a pleasing exterior, will be attractive to thee.

Those priests who are most set on seeking my glory only in the works of their ministry, but wish also to please themselves, are easily attracted by these human trifles, and bestow all their zeal on such as these. As for others who have not the same attractions for them, they only feel indifference in their regard; they are easily disgusted with them, and send them off, sometimes even abruptly.

Now remark that the inhabitants of Corozain and Bethsaida and of Capharnaum, where my word was ill received, and my miracles produced but little effect (Matt. xi 21 et seq.), could not have been agreeable for attractive to me; and nevertheless it was in favour of those cities and their neighbourhood that I especially exercised my zeal.

Consider that by how much the less pleasure thou hast in my service, by so much the more I will abundantly reward thee and so yield nothing to thy own desires, but labour for all souls equally, simply for love of me.

Guard thyself, above all, against the sensible pleasure which may be afforded thee by certain personal attractions. Alas for thee, if thou indulge thyself in a matter so alien to the loftiness and holiness of thy sacred calling! Alas for thee! for perhaps thou mayst perish in this danger even before thou art aware of its existence.

Remember evermore the words of my Apostle, which are written especially for such of my priests as are tempted to accept persons in the exercise of their duty to me: Nolite in personarum acceptione habere fidem Domini nostri Jesu Christi gloriae (Jac. ii 1). If thou dost otherwise I will reject thy service, and thou shalt become a scandal rather than an edification in the midst of my people.

§ 19. Of Necessary Learning.

I am the wisdom of God incarnate; I am “the true light, which enlighteneth every man that cometh into this world" (Lux vera quae illuminat omnem hominem venientem in hunc mundum—Jo. i 9).

Thy doctrine must be simply my doctrine, and thou must draw it from that only fountain whence I cause it to flow, if thy zeal is to be wise and holy. That fountain is in the Catholic Church, and the guardian and dispenser thereof is the successor of him to whom I said: “Thou art Peter; and upon this rock I will build my Church. I have prayed for thee, that thy faith fail not. … Confirm thy brethren. Feed my lambs: feed my sheep” (Tu es Petrus, et super hanc petram aedificabo ecclesiam meam—Matt. xvi 18. Ego rogavi pro te, ut non deficiat fides tua. … Confirma fratres tuos—Luc. xxii 32. Pasce agnos meos … pasce oves meas—Jo. xxi 16). Therefore let thy doctrine ever be the same as that of my Vicar upon earth, the Roman Pontiff.

That which he receives as true do thou also receive, and that which he rejects as false do thou also reject. As there is no wisdom against my wisdom, so also is there none against his, because his wisdom is none other than mine imparted to him. All doctrines contrary to his are false, and as false they can never, and never could, profit anyone; they are all doctrines of perdition: they shall perish themselves, and all that hold them shall likewise perish.

Sound doctrine, as is this which I prescribe to thee, is the first of all gifts for my priest. If this fail him, then is he not salt, but corruption; not light, but darkness; not an apostle, but a seducer.

Remark how no enemy of mine ever failed to attack the authority of the doctrine of the Roman Pontiff. Behold how the proud among Catholics, not being able to deny it, try to diminish and cut down that authority; while the humble acknowledge and venerate it in all its majesty, and it forms the consolation of their hearts, and dissipates all the hesitations of their minds; nor, can they sufficiently thank me for having established this tower of indefectible light in the dark and stormy ocean of this world.

1 See St Gregory the Great, xxiii, Moral. 7.

2 See C. à Lapide in loc.

3 See à Lapide in loc.

4 Vide à Lapide in loc.

5 Aequa profecto viris et mulieribus pietatis est ratio (St Basil).

6 St Basil, speaking of the Apostle’s words, adjuva illas quae mecum laboraverunt in Evangelio (ad Phil. iv 3), says: Ferunt istas S Paulum coadjutrices in Evangelii disseminatione habuisse mulieres.

7 See à Lapide in loc.

CONCLUSION

O priest my minister, in these brief admonitions the whole science of my following is not included, for I am a book which no man can finish reading and studying. By how much the more a man enters into the study of my works and my example, so much the more does he find to learn of me. Therefore these few admonitions should but give thee a greater desire to study and learn of me. Be certain that that study will afford thee a light which will not fail to brighten into fire of holy zeal. It will give thee wisdom which shall become the savour of perfect love. Many of my priests are cold, and have little taste for the sweetness of my love, because, studying me but little, they know me but little. And yet I am a book open to all, and especially to my priests, who have me ever at hand. To many I can say, with more reason than I said to my disciples of old: Tanto tempore vobiscum sum, et non cognavistis me? (Jo. xiv 9)

And yet of all men my priests need this knowledge most, not only for themselves, but that they may impart it to my people.

O priest my minister, take heed to this science, and believe not thyself to have profited much therein until thou hast conceived so great an esteem for it as to value no more any other science whatever, and to be able to say with my Apostle: Non judicavi me scire aliquid, nisi Jesum Christum et hunc crucifixum (I Cor. ii 2).