MINOR ORDERS

REV. LOUIS BAGUEZ, S. S.
Author of the “Divine Office.”

17 Sooth Broadway,
St. Louis, Mo.

B. HERDER,
68 QRBAT Russell Street,
London, W. C.
1912.

obstat
JOSEPHUS WENTKER,
Censor Librorum.
Sti. Ludovici, die 12. Oct., 1912.

•Imprimatur:
JOANNES J. GLENNON,
Archiepiscopus Sti. Ludovici.
Sti. Ludovici, die 14. Oct., 1912.

COPYRIGHT, 1912.
BY

Joseph Gummersbach.

CONTENTS.
Page

Preface.............................................................................. xi
PART I.—INSTRUCTIONS ON MINOR ORDERS.

Chapter
“
“
“
“

I Orders in general and minor orders in
particular.................
1
II The order of ostiary.................................
III The order of lector...................................
IV The order of exorcist...............................
V The acolyte..............................................

34
50
85
100

PART II,—MEDITATIONS ON MINOR ORDERS.

SECTION I.
Holy Orders

and

Minor Orders in Particular

The powers left by our Lord to His ministers... 127
Number and variety of orders............................ 133
Meaning of orders............................................... 137
The effects of ordination..................................... 143
The sovereign importance of receiving ordina­
tions well.......................
148
VI The immediate preparation for ordination........ 153
VII Importance of minor orders............................... 157
VIII The importance of preparing most carefully for
the reception of minor orders........ 162
iii

I
II
III
IV
V

Contents.

iv

SECTION II.
The Order of Ostiary.
Page

IX The primary cause and object of this order... 166
X The dignity of the office of ostiary in the house
of God.................................................. 171
XI Prerogatives of the order of ostiary; honor,
advantages, holiness......................... 176
XII The care of churches........................................ 180
XIII Other obligations of this order........................ 184
XIV The spirit of the order of ostiary..................... 189
XV On punctuality in performing the sacred offices 194
XVI On the devotion the ostiary ought to have for
the holy Eucharist.......................... 198
XVII Father Olier’s zeal for the house of God........ 202

SECTION III.

The Order
XVIII

XIX
XX

VTT
XXI1

of

Lector.

On how our Savior performed the duties of the
lector............................................ 209
On the esteem which the Church shows for the
word of God.................................... 213
How the Church desires that her clergy should
be well versed in holy Scripture...... 218
How useful holy Scripture is to the priest .... 222
other ecclesiastical studies.......................... 228

Contents.

v
Page

ΧΧΙΠ How study contributes to the formation of
ecclesiastics............................. 233
XXIV The influence of ecclesiastical studies on the
holy ministry............................ 238
XXV How the love of piety and the love of study
should be united in an ecclesiastic............ 242
XXVI On studying ecclesiastical chant..................246
XXVII On the importance of catechising and in­
structing the young............... 250
XXVIII On the advantages which the catechist de­
rives from his instructions.. 255
XXIX On the motives which should prompt us in
our first instructions................ 259
XXX On the exemplary life which the lector
should lead................................. 264
XXXI St. John Chrysostom a model for the lector
in studying holy Scripture...... 269
SECTION IV.

The Order of Exorcist.

XXXII On the power conferred on the exorcist...... 275
XXXIII Why the functions of exorcist are less fre­
quently exercised than formerly.............. 279
XXXIV Why so many of the faithful seem to dis­
regard the action or even the existence of
the devil................................ 284
XXXV Dispositions of the devil towards the exorcist 288

vi

Contents.
Page

XXXVI The virtues necessary to the exorcist......
XXXVII That the office of exorcist is of a nature to
strengthen faith................
XXXVIII An ecclesiastic should contend all his life
against the devil.............
XXXIX St. Martin, model of the exorcist............

292

297

302
306

SECTION V.

The Order

of

Acolyte.

XL Prerogatives of this order..........................
XLI The happiness of serving at the divine
sacrifice......................................
XLII That an ecclesiastic should have a great
devotion for the Blessed Sacrament....
XLIII The unhappiness of an ecclesiastic who is
without devotion for the Eucharist.......
XLIV An acolyte should strive to edify the faith­
ful............................................
XLV An imperfect life in an ecclesiastic is a
contradiction and a sham.......
XLVI St. Aloysius, patron of those in minor or­
ders..........................................
XLVII The sentiments which befit one who has
received holy orders............
XLVIII On the danger of neglecting the graces of
ordination...........................

312
317

322

328
333

340
345

350
355

Contents.

vii
Page

XLIX On holy communion as a preparation for orders 360
L The respect which those in minor orders should
have for higher orders................... 365
PART III—THE RITE OF ORDINATION.

The ordination
The ordination
The ordination
The ordination

of
of
of
of

ostiaries............................................. 371
lectors................................................ 373
exorcists............................................. 375
acolytes.............................................. 377

PREFACE.
The purpose of seminaries being to prepare eccle­
siastics for ordinations, it would seem that the most
common topics of a seminarian’s meditations should
be such interesting, and to him, vitally important
subjects as the nature of the Orders he is to receive,
the powers which they confer, the virtues which
they require, the duties which they impose, the
graces to which they entitle their recipient and
rhe fruits which they ought to produce. What
is more suited to touch his heart, to make him feel
rhe necessity of perfection, to give him a taste
for piety and a love for prayer! As a matter of
fact, however, ordinands seldom meditate on these
topics. The reason is that most of them, in their
mental prayer, confine themselves to the subjects
proposed to the community; subjects which must
be adapted to the general needs of all and not to
the special requirements of the smaller number
who are preparing for the reception of some particular
order.
It was to meet these special requirements that
this book was written. On the days when the
ix

Preface

X

meditation is made in silence, there is nothing to
prevent a seminarian from choosing the subject
which best suits his state and disposition; and with
our indications, he will find it easy to meditate on
his coming ordination and what it means for him.
This little book is a sequel to one we have pub­
lished on Tonsure. God grant that those who
make use of it may conceive a great respect for
Minor Orders and prepare for them as they should!
The dispositions with which they approach ordina­
tion will be the measure of the graces they receive,
and on this measure depends, in a great part, the
fruit which their ministry will produce. To have
a rich harvest the first thing necessary is to sow well :
Qui parce seminat parce et metet; et qui seminat in
benedictionibus de benedictionibus et metet.1
We shall see, on the last day, what injury an ordinand does to himself and what detriment he causes
to souls by losing, through his own fault, a part of
the graces destined to sanctify his priesthood and
render fruitful the fields of the Heavenly Father:
Afodtca seminis detractio non est modicum messis
detrimentum.2
• Π Cob.,

ιχ,

6.

’ St. Bern.

PART I.
INSTRUCTIONS ON MINOR ORDERS.
CHAPTER I.
ORDERS IN GENERAL AND MINOR ORDERS IN
PARTICULAR.

I.
WHAT POWERS DID THE SON OF GOD GIVE TO HIS
MINISTERS?

He gave them two kinds of powers, powers of
orders and powers of jurisdiction.
Both are supernatural and for two reasons: First
because of their source, since they owe their origin
to a positive institution, to a free and visible act of
our Savior; and, secondly, because of their end, which
is the sanctification of souls and the possession of
God in Heaven.
But their objects are distinct. The power of
jurisdiction is the spiritual authority exercised over
the mystical body of the Savior, that is to say,
1

2

Instructions.

over His members taken collectively, as constitut­
ing Christian society. This authority has, in the
Church, a rôle analogous to that of the civil author­
ity in the State. It is this that gives to superiors
their various functions; the right to teach, to minis­
ter, to command and to punish. It is owing to
this power that they regulate the relations of the
faithful to one another, that they provide for divine
worship and the interests of souls. The power of
orders has an object, not more comprehensive, but
more lofty. It is exercised over Jesus Christ Him­
self, since its subject is His Divine Body in its
sacramental state and what is connected with it.
It reaches the faithful only indirectly, as individuals
and in their relations to the Eucharist. All its
acts have reference to Our Lord in the Sacrament
of the Altar, to the consecration of His Sacred
Body, to its offering, to its worthy reception or to
the particular worship which should be rendered to it.
These two powers of orders and of jurisdiction are
united in the Bishop. He possesses them in their
plenitude and uses them freely, albeit with due
submission to the supremacy of the Sovereign Pon­
tiff. When he ordains a minister or confers on him

Minor Orders.

3

a charge in his diocese, he but communicates to
him a part of the powers which belong to himself
as successor of the Apostles and representative of
Jesus Christ.1
II.
IN WHAT MANNER CAN THE BISHOP COMMUNICATE
HIS POWERS IN ORDINATION?

The power of orders is exercised in several ways
and includes various functions : ordination, the Holy
Sacrifice, the distribution of the Body and Blood
of the Savior, the offering of the matter destined for
consecration, the preparation of the altar, of the
assistants and of the Church for the celebration of
the holy mysteries. Consequently this power is
divisible, each of these functions supposing in him
who fulfils them regularly and officially a right, a
spiritual power distinct from all the others.
It entered into the plan of divine wisdom that
all these powers should be conferred separately, in
a graded manner, according to a proper progression.
1 Sic nos existimet homo ut ministros Christi et dis­
pensatores mysteriorum Dei. I Cor., iv, 1.

4

Instructions.

Conformably to the designs of Our Lord, the Church
has ordained that there should be for each of them
a particular class of ministers,—that some should
be established to watch over the holy place, others
to instruct the faithful, others to defend them against
the devil and withdraw them from his power, still
others to prepare the sanctuary and to decorate
the altar, etc. Moreover it has been determined
that one may arrive at the higher powers only pro­
gressively, mounting degree by degree, that each
new order be super-added to the preceding orders,
and that the lower be dependent on the higher.1
Hence the holy hierarchy of sacred ministers, the
supernatural origin and divine character of which
was defined by the Council of Trent.2
Thus, the pontificate or the plenitude of priestly
power which resides in the Bishop, is distributed by
ordination into seven distinct orders, the one subor1 Si quis dixerit non esse in Ecclesia ordines et majores
et minores, per quos velut per gradus quosdam in sacer­
dotium tendatur, anathema sit. Conc. Trid., Sess. xxm,
can. 2. Ordinis sacramentum est thronus ille eburneus
mystici Salomonis, cujus reclinatorium aureum, ad quem
ascenditur sex gradibus purpureis, media caritate cons­
tratis. Pbt. Bles.
’ Si quis dixerit non esse hierarchiam divina ordinatione
institutam, anathema sit. Conc. Trid., Sess. xxm, can. 6.

Minor Orders.

5

dinate to the other: the priesthood, which gives the
power to offer and consecrate the Divine Host; the
diaconate, charged with its distribution; the subdiaconate, to which belongs the duty of preparing
the matter of the sacrifice and the sacred vessels;
the order of acolyte, to which belongs the care of
the altar and the lights; the order of exorcist, which
keeps out the unworthy and frees those possessed;
the order of lector, which proclaims the word of God
and assists the hearers to penetrate into its spirit;
the order of ostiary, which guards the property of
the House of God and assembles the faithful. These
seven powers successively conferred, beginning with
the last, are superimposed one upon the other
without ever disappearing or coming in conflict, so
that in the priesthood, the highest of them all, they
are all found. The priest unites them all in his
person and has to exercise them all his life in the
various offices of his ministry. They are as the
seven columns of the living temple which the Incar­
nate Wisdom has raised up to the Divine Majesty.1
Thus is justified the name of Orders which they
1 Sapentia ædificavit sibi domum, excidit columnas sep­
tem, immolavit victimas suas, miscuit vinum et proposuit
mensam suam. Prov., ix, 1.

6

Instructions

receive and that of ordination given by the Church
to the religious act which introduces her ministers
into her hierarchy, which assigns to them their rank
and their functions.1

III.
WHY DID OUR LORD WISH TO ESTABLISH AMONG HIS

MINISTERS THIS VARIETY AND PROGRESSION OF
POWERS?

We cannot give all His reasons, but we can show
the advantages which result from this institution to
the honor of the priesthood, the dignity of worship,
and the perfection of the clergy.
1. A statue, however perfect, would never be
appreciated by most people, unless it were placed
on a suitable pedestal. Likewise the pontificate,
which is the perfection of the priesthood, would not
inspire the faithful with all the esteem it merits,
if it had not beneath it, to give it due prominence,
these different classes of subordinate ministers,
classes inferior one to another, but the least of which
is superior to the entire order of laymen.
1 Quæ autem sunt, a Deo ordinatæ sunt. Rom., xiii, 1.

Minor Orders.

7

1 2. The ceremonies of divine worship would be
fcss imposing, if there were not variety in rank and
! function among the ministers of the sanctuary.
They would represent in a far less perfect manner
the religion of the celestial hierarchies and the wor­
ship unceasingly paid to God by the different orders
of creation.1
3. Finally would there not be a two-fold danger in
suddenly elevating a subject to the highest of ecclesi­
astical honors and imposing on him the most weighty
of charges? Indeed even when we are best prepared
for a change of position, we are still liable to suffer
spiritual loss, proportionate to the loftiness of the
position which we acquire. It is true that grace can
work sudden transformations without any sustained
cooperation on our part. But it is not the way of
«divine grace suddenly to elevate a soul to the height
of perfection. God wishes that our spiritual edifice
should be built up little by little, that the interior
man should grow, like the exterior man, slowly and
insensibly, and that our virtue should be at once
the result of our efforts and the fruit of His divine
1 Hac mira varietate Ecclesia sancta circumdatur, or■atur et regitur. Pont, rom., De presb. Cf. Conc. Trid.,
Sess. xxiii. De reform, c. 17.

8

Instructions.

mercy.1 The priest ought not then, as a pious writer
says, to be like a statue of bronze, which is melted
in a cast and which comes from the mould with the
form which it will keep; but rather as a statue of
marble, which is drawn laboriously from the block,
stroke by stroke, and which must be carved and
polished leisurely.2

IV.
WHY ARE THERE SEVEN ORDERS AND WHENCE COMES
THIS COMMON NAME OF ORDERS?

1. That there are seven Orders is a fact attested
by the tradition and practice of the Church, not an
essential and evident truth which carries in itself its
own demonstration.3 Our Lord deemed best that
it should be so: that reason is enough. Neverthe­
less, for those who think that the Divine Wisdom
does nothing without a motive worthy of Itself,
1 Septem diebus consecrabis manus eorum. Exon., xxix,
35. Ita de gradu in gradum ascendant ut in eis cum ætate
vitæ meritum et doctrina major accrescat. Conc. Trid.,
Sess. ΧΧΠΙ, De ref., c. 11. Bulla Auctorem fidei, prop. 55.
2 Scalpri salubris ictibus, et tunsione plurima,
Fabri pollita malleo.
Hymn Dedic
3 Conc. Trid,. Sess. xxm, cap. 2, can. 2.

Minor Orders.

9

and who take pleasure in admiring rhe harmony and
agreement which reign in all Its works, we would
remark that the seven classes of ministers, joined
to the Bishop who is placed at their head, and to
the simple clerics, who are, as it were, the novices
in the ecclesiastical state, form in all nine different
choirs consecrated to the worship of God, and that
in this point, as in many others, the Church on earth
has the advantage of resembling that of heaven and
of representing it in the eyes of the faithful.1
2. That these seven orders form a unity, a species,
and that they are designated by the same term, is
a natural consequence of the analogy that exists
between them and the relations which unite them.
We should not forget that the ministers who belong
to them form only one body;2 thaï all the Orders
tend to one end;3 that they are all united in and
1 Progressiones episcoporum, presbyterorum, diacon
rum sunt, ut arbitror, imitationes gloriæ angelicæ
illus œconomiæ et dispensationis. Clem. Alex., Strom, vi.
’ Sicut corpus unum est et membra habet multa, omnia
autem membra corporis, cum sint multa, unum tamen
corpus sunt, ita et Christus. Si totum corpus oculus, ubi
auditus? Si totum auditus, ubi odoratus? I Cor., xii, 12.
1 Eucharistia est finis omnium sacramentorum. S. Th.
p. 3, q. 65, a. 3, ad 2 ; q. 73, a. 3 ; q. 72, a. 6. Ordines habent
quod sint sacramenta ex relatione ad maximum sacramen­
tum, Eucharistiam scilicet, Suppi, q. 37, a. 2, ad 1.

10

Instructions.

completed by the priesthood;1 finally, that it is to
their agreement as to the distinction between them
that the harmony which reigns in the clergy and in
the whole Church is due.

V.
DO ALL ORDINATIONS CAUSE THE RECIPIENTS TO SHARE
IN THE SACRAMENT OF HOLT ORDERS?

It is of faith that there is a sacrament of Orders,
that this sacrament imprints an indelible character
and that the ministers of the Church participate in
it, at least by the reception of the Priesthood. The
definitions of the Council of Trent leave us no doubt
on this point. Moreover it is agreed that the
essentials of a sacrament are found in the rite em­
ployed from the earliest ages in the conferring of
Deaconship. But the Church has defined nothing as
regarding the lower Orders and Theologians are far
from agreeing on the question. We may say, never1 Tota plenitudo hujus sacramenti est in uno ordine,
scilicet sacerdotio; sed in aliis est quædam participatio
ordinis, et ideo omnes ordines sunt unum sacramentum.
iv St rd., dist, 24, q. 2, a. 1.

Minor Orders.

11

theless, that the greater number and the most
famous among the ancient doctors, St. Thomas,
St. Bonaventure, Duns Scotus, etc., place them on
the same plane as the diaconate and the priesthood,
and speak of them as a sacrament.1
This is not the place to discuss their reasons. We
shall say only that there is nothing in this opinion
which does not agree with the doctrine and practice
of the Church. If we read through the Canons of
the Council of Trent, we shall notice that, after
having defined that there are different Orders, Major
and Minor, through which it is necessary to pass to
reach the priesthood, it immediately adds, as a
dogma of faith, without exception or distinction,
that Holy Orders is a sacrament properly so-called
and that its institution dates back to our Lord.2
1 Billuabt, De Ordine, Diss, i, a. 3. Of the four Minor
Orders the Greeks have only that of Lectorate.
1 Si quis dixerit ordinem, sive sacram ordinationem non
esse verum sacramentum a Christo institutum, anathema
sit. Conc. Trio., Sess. xxm, can 3. Si quis dixerit præter sacerdotium non esse alios ordines maj ores et minores,
per quos velut per gradus quosdam ad sacerdotium
tendatur, anathema sit. Can. 1 et 2. (All of the orders
could have been instituted quoad substantiam, in the di­
aconate and the priesthood, and been divided and separated
by the Church. Thus among the Greeks they are still
undivided in the diaconate.)

12

Instructions.

And if we consult the practice of the Church we shall
see that her principle has always been that all these
ordinations belong, by right, to the Bishops, who
are the only ordinary ministers of them, that each
one has, as its essential rite, a matter and form analo­
gous to that of the priesthood and to those of the
other sacraments; that precious graces are attached
to their reception and, finally, that it is never per­
mitted to repeat any one of them, except there be
doubt as to its validity.
It is true that we find no mention made of Minor
Orders or of the sub-diaconate, either in the New
Testament or in the most ancient Fathers. At
first sight, this fact is surprising; but it does not
prove that they could not be part of the sacrament
of Holy Orders. The explanation of St. Thomas
is that in the early years of Christianity, the Church,
having only a small number of adherents and very
moderate resources, was obliged to limit, as much
as possible, the number of her ministers; and for
this reason, she found it well to have the Deacons
cmxows, ministros) exercise all the functions of
: : . r- r. t reserved to the priests, and to confer on
them at one time all of the powers of these orders.
Instead. then, of giving the lower Orders separately

Minor Orders.

13

and to different persons, she used the liberty which
her Founder had left to confer them simultaneously,
be it by one summary ordination or by distinct
ordinations conferred without intervals. But this
state of things scarcely lasted longer than one cen­
tury. The Church, as soon as she was well estab­
lished and enjoyed some degree of liberty, felt the
need of increasing her clergy and of maintaining
distinct orders among clerics. She hastened, then,
to multiply her ministers, while diversifying their
functions. Finally, she decided to confer the subdiaconate and Minor orders only in distinct and
graded ordinations.1 Hence we find many of these
orders mentioned in the ecclesiastical documents of
the second century. In the third we find them all
well established and universally known.2
1 In primitiva Ecclesia, propter paucitatem ministro­
rum omnia inferiora ministeria diaconis committebantur,
ut patet per Dionysium (Eccles. Hierarch, in). Nihilomi­
nus erant omnes prædictæ potestates, sed implicite in
una Diaconi potestate; sed postea ampliatus est cultus
divinus, et Ecclesia, quod implicite habebat in uno ordine,
explicite tradidit in diversis. Et secundum hoc dicit
Magister quod Ecclesia alios ordines instituit. S. Thom.,
Supplem., q. 37, a. 2. Cf. In iv Sent, (list, 24, q. 1, a. 1.
* S. Corn., Epist. ad Fab. Antioch., apud Euseb. H. E.,
iv, 43 (252), et Conc. Carthag. iv (398), in quo exponitur
ritus ordinationum.

14

Instructions.

This explanation seems plausible to us. Since
Our Lord so ardently wished that His ministers
should be holy and all their duties well performed,
is it not to be presumed that He would do for the
ecclesiastical state what He has done for the state of
matrimony, that is to say, establish in His Church
a particular source of graces whence all those who
would wish to consecrate themselves to His ministry
might draw in abundance the help necessary to
fulfil their duties and worthily exercise their functions?
However this may be, whether or not the lower
Orders up to the Diaconate imprint the sacramental
character, whether or not they are of divine institu­
tion, the grace of the ecclesiastical ministry certainly
depends on the maimer in which they are received;1
and it seems beyond doubt that an ordinand who
would present himself unworthily, in the state of
mortal sin, would commit a grave fault and be guilty
of sacrilege.2
‘Ordinis effectus est augmentum gratiæ, ut quis sit
idoneus minister. Eug., iv, Decret, ad Armen.
1 Cum in quolibet ordine aliquis constituatur dux aliis
in rebus divinis, in quolibet quasi præsumptuosus mor­
taliter peccat, qui cum conscientia peccati mortalis ad
ordines accedit. _ S. Thom, In iv Sent. dist, 24, q. 1, a. 3.
Quare sanctam illam consuetudinem in Ecclesia servari

Minor Orders.

15

VI.
WHAT WOULD HAPPEN IF ANYONE SHOULD RECEIVE
AN ORDER, MAJOR OR MINOR, WITHOUT HAVING
RECEIVED THE PREVIOUS ORDINATIONS?

1. If there be question of the episcopal consecra­
tion and the subject has not received the order of
Priesthood, it is generally agreed that the ordination
would be null and of no effect, the episcopal charac­
ter being only an extension of that of the priesthood,
and the episcopacy only completing and perfecting
the priestly dignity.
2. Any other ordination thus received, per saltum,
would be valid but illicit; and as it is forbidden under
pain of suspension by ecclesiastical law,1 one ordained
in this manner must abstain from all the functions
of the Order until he receive, together with the
removal of his suspension, the lower Orders through
which he should have passed.
animadvertimus, ut qui sacris initiandi sunt prius pœnitentiæ sacramento conscientiam purgare diligenter stu­
deant. Catech. Conc. Trid., p. 2, c. 7.
1 Conc. Trid., Sess. xxm, De reform, cap. 14; et can.
Sollicitudo, dist. 52; et can S. officia, dist, 59.

16

Instructions.

3. If the Order received per saltum were the priest­
hood, the person would, in virtue of his Ordination,
have all the lower orders, since they are only parts
or divisions of the Order of priesthood. But it
would not be the same if the Order received were
the diaconate, sub-diaconate, or one of the Minor
Orders. The reason of this is that each of the lower
Orders, up to priesthood, has an entirely distinct
object, and since the lower does not belong to the
higher, as a part to the whole, the power and grace
which has already been received for the exercise of
one does not imply the power and grace necessary
to exercise the others.
Consequently, when St. Thomas says that the
ordination of the first Deacons conferred on them,
at one and the same time, all the Orders below priest­
hood, he does not mean to say that such is the natural
effect of the ordination to the diaconate; but he
means that this was done in virtue of a particular
command of Our Lord and of an extraordinary power
confided to the Apostles during the first years of
the Church; or it may be supposed that the first
six ordinations, though not separated from one
another by intervals of time, were given successively,

Minor Orders.

17

according to their particular rites or, again, that
God gave to the Church exceptional powers in this
regard.1
VII.
DO WE FIND IN THE SACRAMENT OF HOLY ORDERS, AS

IN THAT OF MATRIMONY AND IN ALL THE OTHERS,
SOME SYMBOL OR MYSTERIOUS SIGNIFICATION?

The rites or sacred signs by which Holy Orders
is conferred represent to the soul things mysterious
and sublime, namely:
1. The supernatural powers that are conferred
on the ordinands in relation to Our Lord and His
members, and the graces which should accompany
these powers that they may be used in a holy manner.
2. The divine pontificate with which the Eternal
Father invested His Son, when at the moment of
the Incarnation, He accepted Him and designated
Him as the Supreme Sacrificer, as the Sole Priest
and Sole Victim of religion for all eternity.2
> Cf. p. 11, 12.
2 Ingrcdiens mundum dicit: Holocautomata pro peccato
non tibi placuerunt; tunc dixi: Ecce venio, ut faciam,
Deus, voluntatem tuam; in qua voluntate sanctificati
sumus. Heb., x, 5, etc.

18

Instructions.

3. The glorious priesthood which, according to
St. John, the elect exercise with their Divine Master
in heaven, where they are, with Him and through
Him, so many priests of the divine majesty, who
unceasingly offer to the Father of Mercy the Lamb
without spot whose Blood was shed for the salvation
of man.1
VIII.
WHAT EFFECTS DOES THE SACRAMENT OF HOLY ORDERS
PRODUCE?

The sacrament of Holy Orders produces in those
who receive it worthily three principal effects;
1. It increases sanctifying grace; and this increase
is considerable, for it is such as befits the ecclesiastical
state, w’hich is the highest in the Church. An ordi­
nary measure of grace would not suffice to give to
the Savior, friends worthy of Him and to sanctify
as they should be sanctified the ministers charged
with the sanctification of the rest of the Church.2
- Fecisti nos Deo nostro regnum et sacerdotes. Apoc.,
v, 10. Erunt sacerdotes Dei et Christi et regnabunt mille
xnnis. Ibid, xx. 6.
: Effectus ordinis est augmentum gratiæ ut quis sit
idoneus minister. Decrel. ad Armen.

Minor Orders.

19

2. It brings down the Holy Ghost upon them to
assist them in their ministry and put them in a con­
dition to acquit themselves worthily of all their
duties. By the aid of this gift, by the supernatural
graces and help of all kinds of which it is the pledge,
they can hope to live as true ministers of God, to
be, even till death, faithful dispensers of the sacred
mysteries, worthy mediators between God and man,
useful representatives of the Savior and of the
Church, to offer to the Divine Majesty the worship
of reverence, thanksgiving and expiation which is
due to Him, to obtain for the faithful the blessings,
rhe lights, the assistance which they need in order
to live in the friendship of the Savior and participate
in His virtues.1 The lives of holy priests show us
in a sensible manner the effects of the sacrament of
Holy Orders and make us appreciate its value.2
1 Propterea officium sacerdotis est esse mediatorem inter
Deum et populum, in quantum scilicet divina populo tradit,
et iterum in quantum preces populi Deo offert. S. Thom.,
p, 3. q. 2. a. 1.
5 Dicendum quod Dei perfecta sunt opera et ideo cui­
cumque datur potentia aliqua divinitus, dantur ea per
quæ executio illius potentiæ potest congrue fieri. Et
hoc patet etiam in naturalibus; et ita in sacramento ordinis
per quod homo ordinatur ad aliorum sacramentorum dis­
pensationem. S. Thom. , In iv dist, 24, q. 1, a. 1.

20

Instructions.

3. It imprints on their soul a supernatural and
indelible character, which distinguishes them from
the simple faithful, places them in a higher order,
unites them to Jesus Christ, as pontiff and head of
His mystical body, makes them participate in His
priesthood and gives to them the power necessary
to exercise these august functions with authority.
This character is superior to that of Confirmation
and that of Baptism. The character of Baptism
puts us in a state in which we can receive the sac­
raments and live in a holy manner, in accordance
with the maxims of faith: that of Holy Orders en­
ables us to administer the sacraments, to preach the
faith. to make other Christians and other ministers
<Sod. The character of Confirmation gives us
*he grace to live as perfect Christians and to fight
:.· rous soldiers of Jesus Christ; that of Holy
■: iers to propagate Christian life, give example to
the mtr- perfect, and lead them as a worthy general
of the army of the Lord.
One day a fallen priest presented himself to St.
Philip Neri drt—d in civilian’s garb; “My son,”
said the saint, after having looked at him a moment:
“it is in vain that you disguise yourself; I see shin-

Minor Orders.

21

ing upon your face the character of your priest­
hood.”1
IX.
DOES THE EFFECT OF THE ORDINATION DEPEND ON

THE DISPOSITIONS OF THE MINISTER OR ON THOSE
OF THE SUBJECT?

In this regard, ordination has always been com­
pared to the sacraments of Baptism and Confirma­
tion.
1. The sanctity of the minister is not an indif­
ferent thing. In virtue of his prayers and the edi­
fication of his example, he can be very useful to
the ordinands as well as to the faithful. But the
efficacy of the sacrament does not depend on it.
For the Order to be conferred with a grace which
should accrue to the subject, it is sufficient that the
rite used in the Church should be observed exactly.2
1 Life of S. Phil. Neri. In oYdine asumitur signaculum
in anima ordinati indelebile in perpetuum; et per illud
cognoscetur ille, tam in die judicii quam iu inferno, quam
in cœlo, quod fuit in tali ordine ad sui gloriam vel confu­
sionem perpetuam. Fr. Humb. Biblioth. Pat., xxii, p. 528.
’ Si enim baptismus per hæreticum datus ritus habendus
est, nihil omnino causæ est cur non et consecratio. Pet.
Dam., Opusc. vi, c. 4.

22

Instructions.

2. On the part of the ordinand, it is necessary that
he be in the friendship of God, not indeed that he
may receive the character and powers of the Order,1
but that he may oppose no obstacle to grace. Be­
sides, the better he is disposed, the more fully will the
Holy Ghost be communicated to him: Qui habet
dabitur ei.23 According to all Theologians and Holy
Doctors it is the same for the grace of Orders as for
the miraculous oil which the prophet Eliseus blessed.8
It is of itself inexhaustible. As the oil did not cease
to flow until it had filled all the vessels of the widow
of Sunarn, so also the grace of the sacraments has
no other limit save the dispositions of the capacity
which it finds in those who receive it.
Let the ordinand then neglect nothing that he
may be well disposed. Let him stir up his faith in
the grandeur and holiness of the priesthood. Let
him humble himself on account of his own rmworthi­
ness. Let him make to God, in all sincerity, the
promises to which he feels the need of being faithful.
1 Dei manus tangit caput ordinati, dummodo quemadmo­
dum oportet ordinetur. S. Chrys., In Ad. Aposl., Hom.
xiv, 3.
’ Matth., xiii, 12.
3IV Kings, iv, 1-8.

Minor Orders.

23

Finally, let him take every care and use every effort
to profit by the retreat, remembering that he will
receive the ordination only once and that the graces
that will be given to him then must last even to the
end of his life.1

X.
WHY ARE THE FIRST FOUR ORDERS CALLED MINOR
OR LESSER?

1. If they are thus qualified it is not in considera­
tion of their functions in themselves, nor by compari­
son with the lay state. From this point of view they
could not be too highly honored. The Church
shows well the esteem in which she holds them, not
only by the manner in which she speaks of them in
rhe Councils of Trent,2 Florence and the Fourth of
Carthage, but by the care which she takes in calling
to them only those ecclesiastics who have persevered
in the clerical state and whose conduct after receiving
tonsure has justified the estimation which she had
formed of their capacity and their virtue.
1 Sacramentum illud non licet iterare. S. Aug., Cont.
Epist. Parmen., n, 28.
2 Sess. xxiii, De reform, c. 11.

24

Instructions.

2. They are given this name of lesser only in com­
parison to Sacred Orders, which, conferring still
higher powers, demand greater sanctity and impose
greater obligations.1 The latter are called higher
without any intention of lowering the former.2 It
is thus that the angelic choir is called the least in
the celestial hierachy. On earth, as in Heaven, the
idea of order or of hierarchy implies subordination.
But that which is lesser in the Church is far superior,
I do not say, to what is highest in the world,3 but
to what was most excellent or most sublime in the
religion of the chosen people of old, and we may apply
here the words of the Divine Master: Amen dico
vobis: non surrexit major Joanne Baptista: qui autem
minor est in regno cœlorum major est illo.4
1 Minores remote tantum circa Eucharistiam versantur.
Catech. Trid.
2 Alia claritas solis, alia claritas stellarum. Stella enim
differt a stella in claritate, ait Apostolus. Ecclesia autem
habet et stellas in gradibus suis. Aknob., jun. In Psalt.
» Per ordines datur potestas immiscendi se divinis, quod
non habent reges per potentiam, nec sapientes per sapien­
tiam, nec divites per divitias; imo et rexOzias, et sapiens et
dives, qui hoc ausus attentare, percussus est lepra a Deo.
S. Gkeg. Naz.
4 Matt., xi, 11.

Minor Orders.

25

XI.
IS IT OF GREAT IMPORTANCE TO RECEIVE THESE FIRST
ORDERS WELL?

Nothing could be more unfortunate nor of more
evil augury than to enter the way leading to Holy
Orders by a profanation.1 But if one is desirous
■zi becoming a holy priest, he should not confine him­
self to avoiding this misfortune: he should strive
so receive, in its plenitude, the grace of the first
dinations and should neglect nothing in order to
im it to good account.
It is the best means to prepare oneself for the
iesthood. “He that is faithful in that which is
ist, is faithful also in that which is greater,” says Our
Lord, “and to everyone that hath more shall be given
c : he shall abound.”2
It likewise has a bearing on the way one will acquit
kimself of the duties of the holy ministry. A priest
s not only to administer the sacraments to the
ithful and fulfil the duties proper to the priesthood;
Bened. xiv, De synod, diceces, vni, 12.
1 Luc. xvi, 10; xix, 26. Qui bene ministraverint in minor­
is ordinibus gradum bonum sibi acquirent ut fiant saeertes. Hug. Card. In I Tim. iv.

26

Instructions.

he also has often to exercise the other duties of the
ecclesiastical state, the office of deacon, sub-deacon,
acolyte and of the other Orders, and he is bound to
fulfill these duties with more perfection than those
who are lower than he in the hierarchy. Moreover,
who cannot see that the exact accomplishment of
the duties attached to the first Orders is the best pos­
sible initiation to the priestly life; that a faithful and
pious Ostiary cannot help but respect and make
others respect the holy mysteries, that a studious
and fervent Lector gives promise of becoming a
good preacher; that an Exorcist humble and zealous
against sin will become a useful confessor, finally,
that an exemplary Acolyte will honor the holy altar
and inspire love for the Divine Sacrifice?1
1 one can then understand the importance that
good ecclesiastics attach to these ordinations and
·:.· fervor with which they prepare themselves for
them.
I am about to enter on a retreat of ten
days.” wrote a pious ecclesiastic of Dijon, Bénigne
1 Qui pi- et fideliter in ministeriis anteactis se gesserunt,
ad presbyteratus ordinem assumantur. Conc. TniD.,Sess.
XXIII. De reform. 14. Ita de gradu in gradum ascendant
ut in eis cum state vita meritum et doctrina major ac­
crescat. Ibid. 11.

Minor Orders.

27

Joly, in 1664, to his sisters, Dominican nuns of a
convent of Beaune.1 “I intend to prepare myself
to receive Minor Orders and I realize how much I
need the graces of Heaven for that. Do you join
me, I pray you, that I may obtain the blessing of
God, the spirit of the ecclesiastical state and particu­
larly that which Our Lord wishes to see in those
whom he honors with these Holy Orders. I am
convinced, my dear sisters, that the misfortune of a
great number of priests comes from the fact that
they have not received in ordination the spirit of
•heir state; and I so much fear being deprived of it,
•hat I would prefer rather to expose myself to every
evil than not to do my best to draw it down upon
me. Recommend me then to the Most Holy Sac­
rament of the Altar. May Our Lord put in my
1 Fervent ecclesiastics have always been careful thus to rec­
ommend their ordinations to the prayers of pious persons:
“Vos, amici mei, vos obsecro, per misericordiam
Christi, succurrite mihi precibus, adjuvate me votis; ne
sub mole importabilis sarcinæ succumbat infirmitas vacil­
lantis, certissime sciens quantum etiam immeritis fides
vel oratio proficiat aliena.” Petr. Bless Epist. cxxxix.
Prævenite consecrationem meam vestris orationibus et
mandate hoc monachis ac monialibus per Nonnanniam et
amicis nostris in Francia. Lanfranc, Epist. ad S. Anselm.,
i. 32.

28

Instructions.

soul the virtues of humility, religion, modesty, zeal
for his glory, esteem for His Holy Scripture, purity
of intention, detachment from the things of the
world and every other disposition whatsoever that
is necessary to the honor of being admitted into His
House. May I approach the Altar of the Lord
as worthily as my misery permits!”

XII.
HOW CAN ONE KNOW THAT HE IS SUFFICIENTLY PRE­
PARED TO RECEIVE MINOR ORDERS?

An ecclesiastic who, for a considerable time, has
taken care to avoid sin and to lead a pious life, who
feels full of ardor for the sacred functions and of
zeal for the ecclesiastical virtues, who has no other
desire than to serve God and the Church, and who
works with constancy and success to render himself
capable of them, is assuredly one of those who can
be ordained to good advantage.1
Nevertheless, if he wishes to respond perfectly to
grace and to follow the example of holy priests,
1 Conc. Trid., Sess. xxm, 11.

Minor Orders.

29

he will not omit making a good retreat before his
ordination;1 and during the days that he conse­
crates to it, he will apply himself to three things:
1) To purify his conscience and his heart by contrition, detachment and humility. (2) To under­
stand the excellence of Holy Orders and the holiness
of the priesthood by serious reading and pious medi­
tation.2 (3) To implore the assistance of Heaven,
following the example of the Apostles gathered in the
Cenacle, and to ask, as they did, with great confi­
dence, the graces necessary to remain faithful to
his vocation. It is in these three things that his
proximate preparation should consist.3

XIII.
HOW OUGHT AN OBDINAND TO PURIFY HIMSELF WHEN
PREPARING FOR ORDINATION?

1. He ought to purify his conscience, that is to say,
know all his faults and detest them from the depth
1 Solitudo est auditorium Spiritus sancti. Opera S.
Bekn., Guerri De adv. c. Dam., Serm., iv, 1.
■ Dignitas vestri prius noscatur a vobis, deinde ser­
vetur. S. Amb. De dign. sacerd.
’ Spiritum bonum dabit petentibus se. Lüke, xi, 13.

30

Instructions.

of his heart, conceive a great horror for the least
sins, destroy and efface in himself all that could
become the occasion of sin or suggest sin to his mind.
Nothing is more essential than to live in innocence
and to establish oneself in the sanctity which the
sanctuary demands.1
2. He ought to purify his intentions, by renounc­
ing all affection for the honors, pleasures and riches
of the world that might yet remain in him. Nothing
is more necessary, if he would draw down on himself
the favors of the Savior and receive abundant graces.2
3. He ought to purify his heart by self-detachment
humbling himself on account of his misery and
acknowledging himself unworthy of the sacred char­
acter of Holy Orders. To recognize his own unworth­
iness, when he has offended God and profaned the
grace of Baptism, he has but to open his eyes to the
fact; but to be penetrated with that sense of sin, it
is indispensable that he suppress all self-love and
1 Lotos aqua indues sanctis vestibus ut ministrent mihi.
Exon., xl, 12. Considerate diligenter ordinem dictorum.
Prius lavat, postea induit. Non enim potes indui, nisi
ante lotus fueris. Lavamini ergo et mundi estote. Ori­
gen.. Hom. vi in Levit.
2 Tene breve et consummatum verbum : dimitte omnia
et invenies omnia. Imit., in, 32.

Minor Orders.

31

pride which are the first and last inspirations of the
old Adam.1
XIV.
CAN SEVERAL ORDERS BE RECEIVED ON THE SAME
DAY OR IN A SHORT SPACE OF TIME?

Bishops are free to bring the ordinations close
together when the good of the Church demands it.
Nevertheless, except by a very particular dispensa­
tion, they cannot confer two Sacred Orders on the
same day. The violation of this rule would make
one incur the most severe penalties. Tonsure and
the four Minor Orders may be conferred on the same
day; but Minor Orders and the sub-diaconate are
almost always conferred at different times. The
Congregation of the Council censures the giving of
Minor Orders and sub-diaconate at once. Today
the four Minor Orders are frequently given at one
single ordination. The reasons which formerly
caused them to be conferred in separate ordinations
no longer exist. But all the stronger reason arises
1 Deus superbis resistit; humilibus autem dat gratiam.
I Pet, v, 5. Ad quem respiciam, nisi ad pauperculum et
contritum spiritu et trementem sermones meos? Is., lxvi, 2

32

Instructions.

for separating the sub-diaconate from the Minor
Orders and putting between the Sacred Orders the
intervals demanded by the Council of Trent.1
The time which one passes in the clergy before
priesthood is as a novitiate during which he tries
his strength, exercises his virtues and endeavors to
acquire the spirit and light that the ecclesiastical
state demands.2 If he wishes that this novitiate
produce fruits it is necessary that it be of sufficiently
long duration.3 Consider that the faithful would not
have the same esteem for the ecclesiastical career, if
1 Minores ordines per ordinum interstitia, nisi aliud
episcopo expedire magis videatur, conferantur. Hi post
annum a susceptione postremi gradus minorum ordinum
ad sacros ordines promoveantur, nisi necessitas aut Eccle­
sia? utilitas, judicio Episcopi, aliud exposcat. Promoti
ad sacrum subdiaconatus ordinem, si per annum saltem in
eo non sunt versati, ad altiorem gradum ascendere non
permittantur. In diaconatu ad minus integrum annum
ministraverint, nisi aliud Episcopo videatur. Conc. Trid.,
Sess. xxiii. De ref. 11-14.
’ Necesse est ut per distinctos ordines ecclesiasticis exer­
ceatur officiis, ut videat quod imitetur, discat quod doceat,
informetur quod tenat, ut postea non debeat errare qui
eligitur viam errantibus demonstrare. S. Greg. M., Epist.
ix, cvi.
3 Plumesce in nido, antequam voles in altum, ut solidatis
alarum pennis, possis alas in activæ vitæ moderamine
deponere, et easdem in altitudinem contemplationis elevare.
Yvo Carn., Epist. xxxvn.

Minor Orders.

33

’hey should see that one could prepare for it rapidly
and receive, in a moment, nearly all the Orders.

XV.
CAN MINOR ORDERS BE CONFERRED ON ANT DAY AND
AT ANY HOUR?

Besides the days designated for general ordina­
tions, Minor Orders may be conferred on any Sunday
or holy-day of obligation. Many others add the
Wednesdays and Fridays of Ember days, in virtue1
of an ancient custom which appears not to have been
suppressed.
It is fitting to give these Orders only at Mass;
and such is the universal custom. However we
find no law which prescribes it.

1 Dari possunt extra Missarum solemnia diebus Domini­
cis et Festivis duplicibus, sed in mane tantum. Pontif.

CHAPTER Π.
THE ORDER OF OSTIARY.

XVI.
WHAT IS THE FIRST MINOR ORDER AND HOW IS IT
CONFERRED?

1. The first Minor Order is the Ostiariate or the
Order of Ostiary.1 The duty of this order is to take
care of the House of God, to summon the faithful
at the hours for the holy offices and to see that mod­
esty, silence and religion are preserved there, espe­
cially during the Divine Sacrifice; to keep away from
the offices those who are unworthy of assisting at
them, such as infidels, excommunicated persons and
those who give scandal; finally, to guard with care the
treasures of the Church both spiritual and temporal,
that is to say, the Holy Eucharist, the Sacred Scrip­
tures, the vestments, sacred vessels and the alms
1 Ostiarius fores ecelesiæ custodiat. Conc. Mediol. I.
Joiada constituit janitores in portis domus Domini, ut non
ingrederetur eam immundus in omni re. II. Paral., xxiii,
19.
34

The Ostiary.

35

destined for the poor. To acquit himself of these
functions as he ought, the recipient of Minor Orders
should receive from the Holy Ghost a very particular
power and grace.
2. After having warned the ordinand of the duties
that this office imposes on him the Bishop makes
him touch the keys of the Church, while he says to
him: “So act as about to render an account of those
things which are kept under these keys.” The action
of the prelate is the matter of the Ordination, his
words are the form.
XVII.
HAS THIS ORDER, LIKE ALL THE SACRAMENTS, A MYS­
TIC SIGNIFICATION?

Not only does the rite of the ordination express
in a sensible manner the power and grace which it
confers,1 but moreover, all the functions of this Order
are like so many memorials, emblems and figures
which suggest to the mind the most holy thoughts.
1 Sacramenta debent habere similitudinem aliquam earum
rerum quarum sacramenta sunt. Quapropter sacerdos
fit similis Christi, sicut panis et liquor similia fiunt corpori
Christi. Amalaii. De off. Præf.

36

Instructions.

1. They recall the zeal for the House of God with
which the Savior was consumed and which led Him
to drive from the Temple those who were profaning
its sanctity.1
2. They make us think of the supreme authority
that He gave to St. Peter over the whole Church,
by conferring on him, with the keys, the power of
admitting those who are worthy to enter and ex­
cluding those whose presence would be a dishonor to
her.2
3. They announce what will take place at the
end of time, when the Angels shall separate the good
from the wicked, and when Jesus Christ shall appear
in His power to lead the elect into heaven and drive
the reprobate into hell.3
4. Finally they are for the Ostiary, as the Bishop
1 Hoc officium Dominus noster nobis initiavit, quando,
flagello de funiculis facto, vendentes et ementes de templo
ejecit et cathedras nummulariorum evertit. Yvo Carn.
De excell. ord. n.
2 Tibi dabo claves regni coelorum. Matth., xvi, 19.
Beatus coeli janitor, cujus arbitrio claves æterni aditus
traduntur. S. Hilar. In hunc loc. Clavicularii regni
coelorum sunt omnes sacerdotes. S. Chrys., Ibid.
• Initiavit nobis viam novam et viventem per velamen,
id est carnem suam. Heb. x, 19.

The Ostiary.

37

explains to him, a continual exhortation1 to the most
holy practices of zeal. For knowing that God pre­
fers spiritual temples and living tabernacles and that
they worthily glorify Him, he ought not to limit
himself to watching over the material temples, but
strive to make Him honored in the hearts of the
faithful, and should neglect nothing, either to defend
them from the power of the devil, or to cause Our
Savior and His virtues to reign in them.
Although the exterior functions of this Order,
having Jesus Christ as their object, cannot be want­
ing in grandeur in the eyes of the man of faith, the
considerations that we have just made are calculated
to extol them still more, and it may well be believed
that they have contributed powerfully to excite
the zeal with which pious ecclesiastics have always
performed them.2

_ 1 Studete ut sic invisibilem Dei domum, corda scilicet
Sdelium, dictis et exemplis vestris claudatis diabolo et
aperiatis Deo. Pontif. Prædicatores, qui per campanas
Sgurantur, tempore gratiæ fideles ad fidem vocare debent.
Durand. De off. i, 1.
* For example Nepotian, St. Paulinus, St. Vincent de
Paul, etc.

38

Instructions.
XVIII.
WHAT VIRTUES ARE PROPER TO THIS ORDER?

There are three virtues that are especially re­
quired:
1. The first is a fervent devotion to the Most Holy
Sacrament, based on what faith teaches about the
perfections of the Adorable Victim, the honor which
He renders to God, the joy which He gives to heaven,
the consolations which He procures for the souls
in purgatory, and the innumerable graces which
He unceasingly bestows on the whole Church. This
devotion ought to animate every ecclesiastic, but
above all the fervent Ostiary. It is this that in­
spires and directs him in the exercise of all his
functions.1 When he opens or closes a door of the
church he remembers that it is the door of the House
1 We find in the life of Fr. Yvan a beautiful model of this
devotion. This holy priest had an extraordinary love and
zeal for the House of God. He passed a great part of his
days in the chapel of the monastery which he had founded
and of which he was the chaplain. In the evening he took
the keys, which he did not wish to entrust to anyone else,
and kept them with respect, glorying in being the porter and
custodian of Jesus Christ, his Master.

The Ostiary.

39

’ God.1 When he rings the bell to announce the
ivine Sacrifice, it is with an ardent desire of seeing
e faithful hasten to the Altar, or at least unite
emselves with all their heart, to the Holy Victim.2
he takes care of the sanctuary lamp, he thinks of
e perpetual holocaust of which it is the emblem,
the love with which the Heart of the Savior is
med for us, of the holy souls who would wish in
turn to be consumed in His presence, as is the oil.
he cleans the altar, sweeps the sanctuary, or puts
way the vestments and the sacred vessels, he thinks
: the Holy Virgin and of the services which she
mdered to Our Lord in His infancy, or even of St.
olm Baptist, who prepared the way for Him with so
much zeal while recognizing himself to be unworthy
1 “When passing before a convent in Florence,” writes
Mother Seton, in her diary, before her conversion to Ca­
tholicism, “ I saw a young priest unlock his little chapel,
with that composed and equal eye as if his soul had entered
before.” Life of Mrs. Seton, by the Rev. C. I. White, D.D.,
p. 86.
! Sister Mary of the Incarnation, hearing the music of the
chimes and meditating on the thought that they called
the faithful to divine services, was deeply touched and
ravished with joy. Fr. Giry also says that through them the
Church calls her children to the holy mysteries, gladdens
•.heir souls and raises their thoughts to God and the future
life.

40

Instructions.

to kiss His feet. Finally whenever he commences
a function or does the least thing in the Church,
his gaze turns to the sanctuary and he says in his
heart: “The Lord is truly here;1 He lives behind
that door; He looks out through those openings.”2
2. The second disposition must arise from the
first. It is a sincere, generous, vigilant zeal for
the honor and the service of the House of God. If
the Ostiary has this zeal in his heart he will like to
be in the Church as the House of his Heavenly
Father. He will live as much as he can before the
Holy Altar, like St. Charles, who found there all
his delight, like the Blessed Curé of Ars, who
could not bear to be far from it.3 He will take care
to maintain cleanliness and decency in the holy place.
His happiness will be to embellish and decorate it
with suitable ornaments.4 If his zeal be fervent
1 Vere Dominus est in loco isto. Gen., xxviii, 16.
2 En ipse stat post parietem nostrum, respiciens per fen­
estras, prospiciens per cancellos. Cant., ii, 10.
3 Si quis vult Pontifex non tam vocabulo esse quam merito,
imitetur Moysen, imitetur Aaron, de quibus dicitur quod
non discedunt de domo Domini. Corp. Jur. Dist. 36,
Can. Si quis vult.
4 Maxime clerico convenit ornare Dei templum decore
congruo, ut etiam hoc cultu aula Domini resplendeat.
S. Amb. De off. min. il, 21.

The Osliary.

41

fer will leave nothing undone in his efforts to make
alrnce, recollection and prayer1 reign in the body
ef the Church as well as in the sanctuary; he will not
■esitate to recall the sanctity of the place to those
who forget it, and will do all he can to banish dis­
tractions and disorder.2 If his zeal be vigilant the
doors of the Church null be opened and shut on time,
the bell for the services will ring at the appointed
hour, the employees will give an example of piety,
and in the sacristy as well as in the Church, all will
be kept in order and security.3
3. The third disposition is a scrupulous fidelity
to preserve, in the best possible state, all that is used
in the worship of God, and is valuable. In recom1 Omnia quæ videt perversa satagit corripi, cupit emen­
dari. Non quiescit. Si emendari non potest, gemit. S.
Aug. In Joan, ni, 2.
: When St. Vincent de Paul was in church, he always
preserved great modesty and profound silence. If anyone
spoke to him, he would, if possible, lead him outside, act­
ing thus even with prelates, being always careful to avoid
giving offense.
* Mens Christo dedita æque et in majoribus et in minori­
bus intenta est. Erat ergo sollicitus Nepotianus, si niteret
altare, si parietes absque fuligine, si pavimenta tersa, si
sacrarium mundum, si vasa luculenta. Non minus, non
majus negligebat officium. Ubicumque eum quæreres in
ecclesia invenires. S. Hier, Episi, xxv, ad Heliod.

42

Instructions.

mending this care to the Ostiary, the Bishop seems
to wish to remind him that the first ecclesiastic
rejected, was lost for having been lacking in delicacy
and having turned to his own profit the gifts made
to the Savior and put by Him in the keeping of His
disciple.
Who can doubt that by the exercise of these vir­
tues, the ecclesiastic will please God very much,
acquire many merits and obtain great graces from
Heaven?
XIX.
IS THE GRACE OF THIS ORDER OF GREAT IMPORTANCE
AND OF FREQUENT USE IN THE HOLY MINISTRY?

In the present state of discipline, the Ostiary, so
long as he remains in the rank of simple Minor,
rarely has the opportunity of exercising his functions;
but once a priest, and above all a pastor, he continu­
ally is in a position to fulfill its duties, and it is of
the utmost importance that he should have its spirit.
1. It is important that he should observe with
punctuality the time fixed for the celebration of
Mass and of the Holy Offices and see that others do

The Ostiary.

43

the same. Experience shows how much the piety
of the faithful depends on this exactitude. In par­
ishes where the priests do not establish regularity,
or where the Masses are said at variable hours,
^iinetimes earlier, sometimes later, pious persons,
disturbed in their habits or in the accomplishment
of their duties, lose the habit of assisting at the serv­
ices and end by resigning themselves to come no
more. Many of the faithful dispense themselves,
or involuntarily miss Mass, even on Sundays. It
is, for a great many, a pretext for arriving late without
any scruple. Indeed it often happens that everyone
murmurs against the lack of system and the whims
of the Pastor. What is necessary in order to pre­
vent these abuses? Follow the rules of the Church,
and correspond with the grace received in the first
of the Minor Orders. Sit fidelissima cura ad dis­
tinctionem certarum horarum, ad invocandum nomen
Domini.
2. It is not less important that the Pastor have
a true zeal for the honor of the House of God. This
is also a point of great importance for the edification
of the Faithful. Who has not been edified and
consoled when, passing through a parish and entering

44

Instructions.

the church to salute the Most Holy Sacrament, he
has recognized in the manner in which the church
was kept, a vigilant and religious solicitude, when he
has remarked exquisite cleanliness in the sanctuary,
the altar freshly decorated, the lamp well kept, the
benches perfectly arranged, the floor in good condi­
tion and carefully swept? Has he not then rejoiced
in the thought that Our Lord had there a minister
imbued with His holy religion and animated with
love for Him? If this spectacle makes such an im­
pression on a stranger who chances to have an occa­
sional glimpse of it, what effect must it not produce
on the souls of the parishioners who have it habitually
before their eyes? So sensible a proof of the piety
of their Pastor impresses deeply upon them his faith
in the Real Presence and in the Divinity of the Holy
Sacrifice. Seeing him take so much care to honor
the Son of God in the Eucharist, they also feel
obliged to do all they can in His honor. They come
more often to visit Him. They pray to Him with
more confidence and ardor. Just the reverse would
happen if they were to observe negligence on the
part of their Pastor, want of religion, betraying
itself in the uncleanlincss, and the disorderly condi-

The Ostiary.

45

tion of his church. Devotion to the Holy Sacra­
ment, love of Communion, a liking for divine service
would not be slow in decreasing in that parish, and
the priest who would be the cause of it might well
fear lest he see accomplished in himself this threat
of the Lord to the ministers of the Old Law: “If
you will not lay it to heart to give glory to My Name, I
will curse your blessings; yea, I will curse them, because
you have not laid it to heart.”1
3. Finally, it is important that great respect
should reign in the House of God, especially during
services. What sadder spectacle than to see Mass
said in haste, without recollection, the Offices cele­
brated with negligence in a perfunctory way, sac­
raments administered in an inattentive and undig­
nified manner ! What is more scandalous than to hear
in the church, sometimes even in the sanctuary, eccle­
siastics speaking in a loud voice, employees talking
among themselves or with the faithful about the
most profane things, musicians and chanters setting
an example of carelessness, at the very time when
they should be thinking only of singing the praises
of God. These disorders do not exist when the Pas1 Mal., π. 1.

46

Instructions.

tor has preserved the spirit of his first Orders and
when he has truly taken to heart the honor of His
Divine Master. He chooses for his employees pious
Christians or at least such as are regular and faith­
ful in the performance of their duties. He instructs
the children with care and controls them by his
modesty and gravity. He takes care that nothing
unbecoming takes place in the church; that every­
thing be edifying and calculated to make one think
of God—marriages and baptisms, catechism classes
and sermons, great solemnities and the ordinary
ceremonies.1 In this way, the divine service be­
comes a continual sermon; the church is truly a
house of prayer, and when the faithful are called
thither it may be said that their hearts are closed
to evil suggestions and opened to thoughts of faith
and to the inspirations of grace : Ut corda fidelium
claudantur diabolo et aperiantur Deo.2
1 The same singers and the same melodies that are heard
in the theatre should not be permitted in the church; neither
should torches and candelabra, such as are seen in parlors,
be placed on the altar; nor should material, such as might
attract attention at a ball, be used to decorate the front
of the altar.
2 Pontif. De Ostiar.

The Ostiary.

47

XX.
ARE THE PASTORS WHOSE CHURCHES ARE BADLY
KEPT AND UNCLEAN RESPONSIBLE FOR THE IMPRES­
SIONS WHICH THEY PRODUCE ON THE MINDS OF
THE FAITHFUL?

They ought to impute to themselves the suspi­
cions that others often conceive regarding their faith
and piety. How indeed can one help but judge un­
favorably the Pastor and clergy of a parish, if one
habitually sees what, according to a pious author,
is still to be found in some country places d
1. In the church, a soiled floor covered with filth
and spittai, the wall green and corroded by mold,
the seats overturned or scattered about, the windows
broken, the lamp dirty and often unlighted, the com­
munion cloth always hanging over the rail, the
catafalque never removed, the baptismal font a
stranger to sponge or brush, cobwebs manteling
arches and windows, statues and paintings so coarse
that they rather provoke derision than invite to
prayer, thick layers of dust covering the stalls, the
1 See Th. Bernard, la Messe, t. Ier, p. 50; Caussette Manrëse, t. ii, p. 276.

48

Instructions.

credence table, the confessionals; a sacristan who
takes every liberty even in the sanctuary, before the
tabernacle, and sometimes on the altar, the children
of the catechism classes playing and talking at the
top of their voices, without restraint.
2. In the sacristy, a water tank without water or
towel, a rusty censer, broken or dirty cruets, the
processional cross and funeral cloth of repulsive
uncleanliness, a vessel for holy water full of verdigris,
the surplice and stole which are used for Extreme
Unction rolled together around the burse, the holy
oil stocks thrown in some corner, the altar-boys
playing boisterously, even with religious objects,
finally laymen who come and go amazed at this dis­
order.
3. In the cupboards, broken cinctures, dirty cruets
missals soiled and torn, albs condemned to serve
until they are in tatters, chasubles frayed, palls and
corporals stained and worn out, purificators and cor­
porals which have been used, thrown pell-mell into a
corner, with the rest of the linen, waiting to be washed.
4. In the side of the altar, a cupboard full of all
kinds of rubbish; on the altar, even, in place of decent
covering, reliquaries or candlesticks covered with

The Ostiary.

49

wax and rust; in the tabernacle, a corporal yellow
with age, the ciborium, pyx and other sacred vessels
covered with stains; on the altar steps a worn-out
carpet, bearing the marks of heavy shoes that have
Tramped on it; at one side, the bell overturned, some
prayer books open, the leaves torn, sometimes even
heaps of dust or long trails of charcoal.1
Could an ecclesiastic who had this disorder before
his eyes every day and who did nothing to remedy
it, believe that he had received the disposition asked
of God for the Ostiary by the Bishop:2 fidelissima
cura in domo Deiî And could he without blushing
read the commands drawn up by rhe Lord for the
Levites of the Old Law, for the service of the temple
and the altar?

1 P. Valut, Manuel. See any of the recent works on the
care of the church and sacristy.
* Cf. Exod., xxvi, xxvn; II Kings, vii; Heb., ix, etc.

CHAPTER III.
THE ORDER OF LECTOR.

XXL
WHAT IS THE ORDER OF LECTOR AND HOW IS IT CON­
FERRED?

1. The Lectorate is the Order which confers on
ecclesiastics the right to read the Sacred Books in
the assembly of the faithful, together with the spe­
cial graces necessary to perform this duty well.1 As
it is exercised within the Church and has as its object
the very Word of God, the Order of Lector has always
been regarded as superior to that of Ostiary.2 In the
Greek Church it is the only Order in use below that
of Sub-deacon.
2. In conferring this Order, the Bishop makes the
ordinands touch the book which contains the lessons
or prophecies, which are read in the Mass; and he
1 Quod in vobis Deus impleat per gratiam suam. Pontif.
Ad led.
1 Quid ergo amplius est? Primum quidem quia credita
sunt illis eloquia Dei. Rom., iii, 1.
50

The Lector.

51

addresses them in these words: Receive and be
dispensers of the Word of God, participants, if you
faithfully and usefully fulfil your office, with those
who from the beginning have administered well the
Word of God.1
XXII.
WHAT MYSTERIOUS SIGNIFICATIONS ARE FOUND IN

THE ORDINATION AND IN THE FUNCTIONS OF THE
LECTOR?

1. In the ordination of the Lector we see expressed,
in action as well as in word, the power and the grace
which the Bishop confers on him.2
2. His principal function is both a memorial and
a prophecy. As a memorial it recalls the solemn
reading which the Savior made one Sabbath-day
in the Synagogue of Nazareth.3
As a prophecy it predicts the happiness that we
shall one day experience when we see disclosed, in
1 Accipite et estote verbi Dei relatores, habituri, si
fideliter et utiliter impleveritis officium vestrum, partem
cum iis qui verbum Dei administraverunt ab initio. Pontif.
2 Accipite et estote relatores verbi Dei. Pontif.
’ Dominus noster Jesus Christus usque ad lectoris sese
curvavit officium. S. Amb. In Luc. iv, 45. Hoc officium in

52

Instructions.

the bosom of the Eternal Father, the uncreated
truth, that divine Word, the trace of which we now
with difficulty discover under the veil of the Scrip­
tures.1 The Lector should often call to mind these
thoughts that he may have for his functions the
esteem that they merit and discharge them with
true religion.
XXIII.
IS THE PUBLIC READING OF HOLY SCRIPTURES THE
SOLE OBJECT OF THE POWER AND GRACE WHICH
THIS ORDER CONFERS?

It is not the sole object, though it is the principal
one.
1. The Lector is deputed to give, in the name of
the Church, to the faithful assembled together,
such edifying readings as the Pastor may judge to
be useful for his flock. In the first centuries the
Acts of the Martyrs were frequently read after the
Holy Scripture. Moreover, when the Lector adpropria persona ostendit, quando in medio seniorum librum
Isaiæ prophet® aperiens, distincte ad intelligendum legit:
Spiritus Domini super me: propterea unxit me; evangelizare
pauperibus misit me, etc. Yvo Carn., De excell. ord.
1 Agnus venit, et accepit de dextera sedentis in throno
librum; et cum aperuisset librum, vidit. Apoc. v, 7.

The Lector.

53

dressed the catechumens he added to the reading
of the Sacred Text some short and familiar expla­
nations of the principal points of Christian Doctrine.
Thus catechizing is one of the functions of this
Order.1 At least the Lector is one of those who
receive a special appointment to this ministry, and
a special grace properly to exercise it.
2. The grace of the Lectorate includes all that is
necessary or useful for the Lector, that he may acquit
himself of his duties worthily and profitably.2 It
must, consequently, give attraction and facility for
all ecclesiastical studies, for Holy Scripture, for
Dogmatic and Moral Theology, for Church History,
for the lives and writings of the saints; let us add
also for Church music, since the lessons are not
simply read but chanted in solemn offices. The
Church esteems this grace very much and earnestly
begs the Savior that His ministers may not fail to
profit by it.3
1 Ejus quoque partes erant prima religionis chrisianæ
rudimenta fidelibus tradere. Catec. Cone., p. II. De ordine.
2 Ad ædificationem fidelium absque omni mendacio falsitatis. Pontif.
’ Benedicere dignare hos famulos tuos, ut assiduitate
lectionum instructi sint atque ordinati, et agenda dicant
et dicta opere compleant. Pontif.

54

Instructions.

XXIV.
ARE READING BEFORE THE FAITHFUL, THE CHANT,

STUDY, AND THE INSTRUCTION OF CHILDREN SO
DIFFICULT THAT A SPECIAL GRACE IS NEEDED TO
PERFORM THEM WELL?

1. This grace is far from being superfluous, for
there are few ecclesiastics who are not more or less
deficient in the qualities requisite for them.
It is generally acknowledged that the gift of read­
ing well in public is not common, that it demands
natural dispositions, application and a certain cul­
ture.1 When one addresses an audience, it is not
enough that he understand what he reads, he must
also make himself understood. For this, it is nec­
essary, not only to be heard, but to hold the audience
and to make them feel what is read. How many
there are who lack the gift, and have not acquired
this art ! How many there are who appear to care
little for it ! Therefore how often reading is useless,
even fatiguing! All reading that does not interest
is tiresome. Now, how can one take an interest in
what is read, how give his attention to it, when the
1 Dubois, Zeal in the ministry. Advice to preachers.

The Lector.

55

reader himself is not interested in it, when he gives
to it only half of his attention, when he does not
seem to have a true desire to make his thoughts and
sentiments pass into the minds and hearts of his
hearers?1
2. Pretty much the same may be said of the Chant.
A selection produces very different impressions,
according to the persons who sing it and the dispo­
sitions in which they are at the time. Executed
without intelligence, by a man who is preoccupied,
inattentive, indifferent, the chant will be without
expression, it will mean nothing to the soul. To
make any impression the one who renders it must
be penetrated with the thoughts and sentiments
which have inspired its composition.
3. As for ecclesiastical studies it is natural to hold
them in esteem; but every one knows that for suc­
cess in them ardor, application, constancy and
efficient help are necessary.
11. Qui ad lectoratum provehitur, litterarum scientia
debet esse instructus, ut sensum verborum intelligat,
vim accentuum sciat, distincte legat, ne confusione pronun­
tiationis intellectum auditoribus auferat. Attendat quid
sit indicative legendum, quid interrogative; ubi sit in ora­
tione distinctio, media distinctio; quia et hæc male ser­
vata intellectum perturbant et risum provocant. Auribus
autem et cordi debet consulere. Yvo Gamut.

56

Instructions.

4. Finally, the art of instructing children, of awak­
ening their interest, of holding their attention, of
making them understand and retain the lessons
that are given them is more difficult than one might
think. What is more common than to see men of
attainments who do not know how to accommodate
their knowledge to the mind of children and who
are unable to make them imbibe and retain their
teaching? And where is the earnest and experienced
catechist who does not feel the need of heaven’s
aid and who does not try to obtain it before his
instructions?
II. Moreover, there is another extremely impor­
tant remark to be made. For an ecclesiastic to
acquit himself well of his charge, it is not enough
that he perform his duties to the satisfaction of most
of his hearers: he must fulfil them in such a manner
as to glorify God and edify the faithful: Posui vos
ut fructum afferatis, says Our Lord, et ut fructus vester
maneat.1 He should so act as to produce fruit for
heaven, solid, enduring effects. Now who would be
presumpt uous enough to think he can do this without
many graces? To read or sing before the faithful
1 John, xv, xvi.

The Lector.

57

without self-love, without self-consciousness, with
the sole desire of honoring God,1 to give oneself up
to study with courage and constancy, with aims
supernatural and pure, to instruct children and the
ignorant with a constant zeal, without being dis­
couraged by their thoughtlessness and their slow­
ness of mind, without self-complacency in our own
talents, knowledge, and success,2 these are conditions
which are absolutely necessary that one may be
blameless before God. But to say that this is easy
and not beyond one’s ordinary power, would show
little knowledge of human nature and little practice
in self-examination.

1 Sunt enim qui de vocis suæ modulatione gloriantur,
nec tantum gaudent de dono gratiæ, sed alios spernunt.
Tanta est levitas vocis, forsitan et mentis. Non est levis
jactura gratiæ spiritualis levitate cantus abduci a sen­
suum utilitate, et plus insinuandis intendere vocibus quam
insinuandis rebus. S. Bern. Epist. cccxcvm.
2 Tutius veritas auditur quam prædicatur, quoniam cum
prædicatur, vix non surrepit cuivis hominum quantulacumque jactantia in qua utique inquinantur pedes. S.
Aug. In Joan, vu.

58

Instructions.

XXV.
HAVE PRIESTS, EXERCISING THE HOLY MINISTRY, ALSO
NEED OF THIS GRACE?

It is in the holy ministry that it is most necessary:
1. To read and sing in Church—How many eccle­
siastics there are who read and sing very poorly, who,
far from edifying and instructing when they read
the Gospel or Episcopal mandates, do but fatigue
their hearers; who deliver a sermon, chant the office,
recite the liturgical prayers, even those of the Mass,
in a manner unbecoming, wanting in reverence,
and even unintelligible. Perhaps they imagine that
since these prayers are in Latin, a language which
the people do not understand, it makes little differ­
ence how they are recited. This is an error. For
even when people do not understand the significa­
tion of the words of the Office, they readily interpret
the manner in which they are pronounced, and dis­
cern the dispositions which a certain tone, accent,
or manner of reading or of singing, denotes. Anyone
can perceive a great difference between the singing
of an ecclesiastic who is recollected and who under­
stands the words which he pronounces, and that of

The Lector.

59

a man who is superficial or inattentive, and thinks
only of discharging the external requirements of
his office; between reading which is hasty and indis­
tinct, and reading which is grave, attentive and
devout. The latter leads to recollection and prayer;
the former is a source of distraction. One inspires
respect, the other is distressing or ridiculous.1
2. To apply oneself to private reading and study.
It is particularly in the fulfilment of this duty that
ecclesiastics have need of the aid of heaven.2 How
many there are who, because they have not cultivated
the spirit of study nor applied themselves carefully
to the studies of their state, can speak only of pro­
fane news or of trivial things; who are incapable of
instructing, of exhorting or of giving sound advice;
who give snap judgments; who, in the pulpit, instead
of enlightening and instructing the faithful, tire
them with vain repetitions!3 But it is not so with
1 S. Isidore of Spain: De off. eccles., I, n, ch. ii.
2 Cur non illa tempora quibus ab ecclesia vacas, lectioni
impendas? Cur non Christum revisas, Christum alloquaris,
Christum audias? Illum alloquimur, cum oramus; illum
audimus, cum divina legimus oracula. Quid nobis cum
alienis domibus? Quid nobis cum fabulis? S. Amb. De
off. minist. i, 20.
2 Nolo te declamatorem esse et rabulam, garrulumque
sine ratione, sed mysteriorum peritum et sacramentorum
Dei tui eruditissimum. S. Hieron, Epist. xxxiv, ad Nepot.

60

Instructions.

all. There are those who have always loved what
belongs to their holy state, and have studied it as
they should, with faith, piety and humility, and so
have acquired varied and solid information. Such
men can teach in an exact, precise and interesting
manner the entire Christian doctrine, dogmatic as
well as moral. If they have not received from
heaven extraordinary talent, their application and
constancy have made up for it. By dint of work
and reflection, they have made themselves, as St.
Jerome said of Nepotian, an inner library, a treasure
house of knowledge, which they carry with them
everywhere and upon which they draw for all their
needs. To the enlightenment which directs them
and enables them to settle all doubts, they join the
zeal which makes use of it and the holiness which
wins and penetrates hearts.1
1 Quis mihi dabit homines litteratos et sanctos in Ec­
clesiis Dei præsse pastores, si non lin omnibus, certe in
aliquibus saltem ! S. Bern, Serm. xxxvi in Cani. Sermo
Nepotiani per omne convivium de Scripturis aliquid pro­
ponere, libenter audire, respondere verecunde et ingenuo
pudore, qui ornabat ætatem, quid cujus esset simpliciter
confiteri? Illud aiebat Tertulliani, istud Cypriani; hoc
Lactantii, illud Hilarii, id est: in hunc modum est locutus
Arnobius. Lectione assidua et meditatione diuturna pec­
tus suum bibliothecam fecerat Christi. S. Hieron. Epist.
xxxv ad Heliod.

The Lector.

61

3. To teach Christian truth and to inculcate the
maxims of salvation. A good catechist becomes
naturally a good preacher. And, besides, is it not
one of the principal duties of a pastor always to
instruct children and form them to the practices
of a Christian life?1 Happy, then, the ecclesiastic
who has received and cultivated the grace of the
catechist, that gift of accommodating the Word of
God to the range of the lowliest minds and of adapt­
ing it to their dispositions—that art, so salutary
and so edifying, of forgetting oneself in attending
to the needs of all, and of listening to no other in­
spirations save those of faith and charity! Nothing
will produce more graces and blessings.2

1 Episcopi saltem dominicis et aliis festivis diebus pueros
in singulis parochiis fidei rudimenta et obedientiam erga
Deum et parentes diligenter ab iis ad quos spectabit doceri
curabunt. Conc. Trid. Sess. xxiv, 4.
2 Quid enim prodest clavis aurea, si aperire quod volu­
mus non potest? Aut quid obest lignea, quando nihil
quærimus nisi patere quid clausum est? S. Ano. De
Doct. christ, vi, 10.

62

Instructions.

XXVI.
WHAT ARE THE VIRTUES CONFERRED UPON THE LEC­
TOR WITH THE GRACE OF HIS ORDER AND WHICH WE
HAVE A RIGHT TO EXPECT IN HIM?

Here are the principal virtues and the most im­
portant dispositions which should animate him :
1. A great love for the Holy Scriptures and for
the works which explain their meaning and set forth
their doctrine.1
2. A deep and vivid faith in the revealed truths
which by virtue of his office he has to preach.2
3. Great fidelity in practising these truths, in join­
ing example to doctrine.3
1 Attende lectioni. I Tim., iv, 13. Omnis scriptura
divinitus inspirata utilis est ad docendum, ad arguendum,
ad corripiendum, ad erudiendum in justitia, ut perfectus
sit homo Dei, ad omne opus bonum instructus. II Tim.,
in, 16.
2 Quod ore legitis, corde credatis. Pontif. Habentes
eumdem spiritum fidei, sicut scriptum est: Credidi, prop­
ter quod locutus sum, et nos credimus, propter quod et
loquimur. II Cor., iii, 13.
3 Et agenda dicant et dicta opere compleant, ut in utroque
sanctæ Ecclesiæ consulant. Pont. De Lect. Sicut enim
corpus sine spiritu mortuum est, ita et fides sine operibus
mortua est. Jac., ii, 26.

The Lector.

63

4. An active and diligent zeal for the religious edu­
cation of children.1
5. A love for ecclesiastical studies, that is to say,
a living and pious attraction which prompts him
to study what he ought so that he may become capa­
ble of worthily fulfilling the duties of his ministry.2
It will appear that this Order already supposes a
very high degree of perfection. No wonder that
it was regarded in the first centuries as being, in
a measure, a recompense for the highest services,
and as an honor worthy of the most meritorious.
St. Meletius conferred this dignity on St. Chrysos­
tom, who exercised it for many years in the Church
of Antioch; and we see in the letters of St. Cyprian
that he regarded it as a fitting honor for two con­
fessors of the faith whose constancy had won the
admiration of the Church.3
1 Proverbium est: adolescens, juxta viam suam, etiam
cum senuerit, non recedet ab ea. Prov. xxii, 6.
2 Fili, a juventute tua excipe doctrinam et usque ad
canos invenies sapientiam. Eccli., vi, 18. Quæ in juven­
tute tuanon congregasti, quomodo in senectute tua invenies?
Eccli., xxv, 5. Disce quod doceas. S. Hier. Epist. ad Nep.
3 Nihil magis congruit voci quæ Dominum confessa est,
quam celebrandis divinis lectionibus personare ; post verba
sublimia quæ Christi martyrium prolocuta sunt, evangelium legere unde martyres fiunt, ad pulpitum post catastam
venire. S. Cyp. Epist. xxxm.

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Instructions.
XXVII.

GREAT IMPORTANCE TO THE
FUNCTION OF CATECHIST AND TO THE RELIGIOUS
INSTRUCTION OF CHILDREN?

ARE WE TO ATTACH

We cannot esteem this function too highly nor
take too much pains to fulfil it well.
1. Indeed teaching the catechism is first of all
an effective and easy way to make religion known
and virtue loved. Children who are preparing for
First Communion are usually not very thoughtful, but
they have neither conceit nor prej udice. They are as
yet neither depraved by vice not blinded by sophistry.
One who speaks to them with kindness nearly always
finds them confiding and ready to learn; their tender
age renders them susceptible of the best impressions,
and the grace which they have received in Baptism
disposes them to believe, without hesitation, all the
truths of religion. This is the time to teach them these
truths, to speak to them of God, to make known to them
Jesus Christ, His mysteries, His virtues, His Church,
His precepts. If one does this with piety, kindness
and zeal, they conceive a high idea of God and they
realize how much gratitude and devotion they owe

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65

Our Lord. Now to give a child the knowledge of
the true God, to make him love the Savior, to attach
him to the service of both, is to put him on the road
to heaven and to open its gates to him.1 Of course,
it is not certain that he will never leave the right
path. The best instructed child may forget the les­
sons which he has received. But if he has been well
prepared for his First Communion, the remembrance
which he keeps of it will inspire repentance for his
faults and will, in all probability, bring him back to
the practice of virtue. It will make him at least
receive with eagerness the assistance which will be
offered him at the hour of his death, to prepare him
to appear before God.
2. It is hard to see what other means could supply
the place of these instructions and produce the same
effect. To count on the care of parents or teachers,
on the reading that the children will do, on the ser1 Hæc est vita æterna ut cognoscant te solum Deum
verum et quem misisti Jesum Christum. Joan., xvii, 3.
A cujus veritatis cognitione dependet tota hominum salus.
S. Thom., p. 1, q. 1. a. 1. Illud affirmamus, magnam eorum
partem qui æternis suppliciis damnantur, eam calamitatem
perpetuo subire ob ignorantiam mysteriorum fidei quæ
scire et credere necessario debemus, ut inter electos coop­
temur. Bened. xiv.

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Instructions.

mons that they will hear, on the advice they will
receive in more advanced age, is a delusion. The
majority of parents are lacking in the knowledge,
authority and zeal necessary properly to instruct
their family in the truths of religion, and the teach­
ing given to children in schools seldom aims at form­
ing them to the Christian life. As for sermons, the
people who need instruction do not come to hear
them, and moreover what do they learn from them?
The priest often preaches on subjects drawn from
circumstances, and for the benefit of pious souls
who are supposed to be already instructed in the
essential truths of religion. Those who, in their
childhood, have not been well instructed in the cate­
chism, generally pass their whole lives in almost
complete ignorance of religion. We sometimes
find aged men who scarcely know how to make the
sign of the cross, and who could not explain what it
signifies. How can they be faithful to the most
simple practises of Christianity? And when you
succeed in making them observe them exteriorly,
what fruit do they derive from them? How can
they make good confessions when they do not know
the conditions which the Sacrament of Penance

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67

demands, and the effects which it should produce?
In what manner do they receive Holy Communion,
when they do not know how to discern the Body
and Blood of the Lord? How can they profess and
defend their faith when they are ignorant of its
tenets and of the solid reasons on which it is based?
3. All souls redeemed by the Blood of the Savior
have the same value and the same destiny, but each
is dear to God in proportion to the sincerity of its
love for Him and the worthiness of the worship it
offers Him. Do not, then, the souls of children com­
mend themselves more than any others to the care
of His ministers?1 Would it not show an absence
of supernatural motives and a spirit far removed
from that of the Savior to neglect this multitude
of young souls, so upright, so confident and so docile,
in order to confine oneself to the care of a small num­
ber of persons better educated, undoubtedly more
distinguished in the eyes of the world, but less loved
1 Nescio prorsus si quidquam majus esse possit quam
parvulorum animas, partem non indignam horti eccle­
siastici, quasi plantare et irrigare. Qui memor est delic­
torum juventutis suæ et aliorum plurimorum, sicut mihi
conscius sum, efferveat ad hoc opus quod tegit peccata
et tegendo remittit. Gerson, De parvulis ad Christ, tra­
hendis.

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Instructions.

by God, farther removed from the kingdom of Heaven,
less docile to the movements of grace?1

XXVIII.
WHAT MUST ONE DO TO BECOME A GOOD CATECHIST?

The best means is to apply oneself to prayer, to
read good books on the subject and to put their
recommendations into practice.
1. By prayer one obtains grace from Heaven,
becomes penetrated with Christian truths, acquires
the unction of the Holy Ghost, true zeal, and a super­
natural love for the souls which he is to initiate into
the Christian life. Now, that is the essential thing.
“The catechist should, above all, love his children
in God and God in his children, and he must be loved
by them. He has to teach them, by true charity,
to pray, to adore their Creator, to repent of the sins
1 Quis tumescens de sua vel magnitudine vel scientia,
parvitatem deinceps parvulorum, ignorantiam vel imbecil­
litatem audebit aspernare, quando tu, o piissime Jesu,
qui es Deus in sæcula, in quo sunt omnes thesauri sapi­
enti» et scienti» absconditi, usque ad castissimos par­
vulorum amplexus beata brachia mansuetus inclinas!
Gerson, De parvulis ad Christ, trahendis.

The Lector.

69

by which they have offended Him, to correct the
faults which displease Him and which disfigure their
souls........................ If you cannot say with St. John
and St. Paul : Filioli, quos diligo in veritate ....
quos iterum parturio, both you and they will be
wanting in that which assures the divine fruit of
pastoral teaching.”1
2. By good and pious reading, particularly of
Holy Scripture2 and of the best works on the cate­
chism,3 and on the subjects of which it treats, you
will by degrees become enlightened, your heart will
be filled with the most touching sentiments and you
1 Mgr. Dupanloup, The ministry of catechizing. Facti
sumus parvuli in medio vestrum, tanquam si nutrix foveat
filios suos. I Thess., ii, 7. Si usitata et parvulis con­
gruentia sæpe repetere fastidimus, congruamus eis per
fraternum, paternum, maternumque amorem, et copulatis
cordi eorum etiam nobis nova videbuntur. Non recedat de
pectore cogitatio gallinae illius quae languidis plumis tene­
ros fœtus operit, et susurrantes pullos confracta voce ad­
vocat. S. Aug. De catec. rud. 10.
2 Quotidiana lectione S. Scripturarum infundat oleum
sensui suo et paret mentis lucernam quæ, juxta praecep­
tum Evangelii, lucebit omnibus qui in domo sunt. Theoph. Alex. 11« Ep. pasc. Disce cor Dei in verbis Dei. S.
Greg M. Epist. xxi.
• Mgr. Dupanloup, supra. The Method of St. Sulpice
for the organising of Catechisms. Catechist’s Manual,
A course of Lessons for the First Year, etc.

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Instructions.

will be enabled to instruct and exhort in a useful
and profitable manner.1
3. Finally, if you do your best to put into practice
what you have thus acquired, with the aid of a wise
and experienced guide, there is no doubt that you
will become capable and industrious as well as fer­
vent and zealous in the holy art of gaining young
souls to God and in leading them to know, love and
serve Our Lord Jesus Christ.2

XXIX.
IS IT IMPORTANT FOR AN ECCLESIASTIC TO BEGIN
EARLY THE STUDY OF HOLY SCRIPTURE?

A young man who feels himself called to the ecclesi­
astical state cannot begin this study too soon. With
due application he will derive from it inestimable ad­
vantage. He will develop his knowledge, grow in
piety and prepare himself to exercise to good pur­
pose the ministry of the Word.
1 Si repletæ fuerint nubes, imbrem super terram eSundent
Eccl. xi, 3.
’ Omne tempus suum J. Gerson orando, meditando,
concionando, componendo, et praesertim parvulos in fidei
christianæ rudimentis quotidie informando impendebat.
Vita Gerson.

The Lector.

71

1. He will draw from the Scriptures a solid and
comprehensive knowledge of Our Lord, His life, His
mysteries, His doctrine, His virtues, His works, His
Church, in a word, of all the principal things which
a priest, charged with the care of souls, is bound
to know and to make known to the faithful.1 With­
out this knowledge an ecclesiastic would be incapable,
not only of properly instructing others, but even of
himself.profiting by the principal means of instruction
and edification that his state offers him. In fact, how
can one, who has not studied the Bible, understand the
Breviary, the Missal, the liturgical prayers? How can
he appreciate the passages of Scripture cited by
theologians, the arguments they deduce from them,
the moral rules which they establish? What knowl­
edge can he acquire of the writings of the Fathers
and of spiritual works? Unless he is familiar with
the ideas and expressions of the sacred writers, he
cannot understand the language of ecclesiastical
writers. He will not possess the key to Christian
literature. He will be incapable of perceiving the
merits of the best books and of appreciating their
beauties.
1 Scripturarum ignoratio Christi est ignoratio. S. Hibron., In Ps. Prol.

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Instructions.

2. While the study of the holy books will en­
lighten his mind and furnish his memory, it will
also edify his soul and animate his piety. This
study, made regularly as it should be, with faith and
devotion, has almost as much power as prayer to
draw us away from sin, raise us above the senses
and establish us in the way of perfection. It de­
taches us from the world and preserves us from
dissipation. It fills the mind with holy thoughts
and the heart with pious sentiments. It brings the
soul into an atmosphere of faith, religion, purity,
sanctity and makes it live in heaven rather than on
earth. It keeps it unceasingly in touch with all that
is most august and most holy, with God, Jesus
Christ, the Prophets, the blessed, the angels. It
accustoms it to refer all to the Man-God and to con­
sider Him as the fullness of all perfection, the prin­
ciple of all light, the source of all gifts.1
3. In the third place, the study of the Scriptures
prepares us to exercise fruitfully the ministry of the
word, teaching us at one and the same time what
to say to the faithful and how to say it.
“The better versed an ecclesiastic is in Holy
1 Qui adhæret Domino unus Spiritus est. I Cor., vi, 17.

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73

Scripture,” says St. Augustine, “the more useful
things can he teach and the more pious exhortations
can he make; the more he discerns the poverty
of his own speech, the more he ought to draw on
the riches of Scripture.”1 The holy Doctors did
scarcely anything else, in their preaching, than
explain and develop the Bible; and they found in
its text all that they had need of, for the instruction
of the faithful, sanctification of souls, refutation of
error and correction of vice: ad docendum, ad argu­
endum, ad corripiendum, ad erudiendum in justitia.2·
Not only does the habitual study of Scripture
supply the priest with the knowledge he needs in
order to instruct and exhort; but it gives to his words
the tone and accent required in order to touch the
hearts of the faithful and benefit them.
When we are conversant with the inspired authors
we become imbued with their ideas and animated
by their spirit, and we appropriate their language.
Figures in relief pressed into a softer composition,
* S. Aug. De doct. Christ., iv, 5. Hæc proponens, bonus
eris minister Christi Jesu, enutritus verbis fidei et bonæ
doctrinæ quam assecutus es. I Tim., iv, 6. Ab infantia
sacras litteras nosti, quæ te possunt instruere. II Tim.,
in, 15.
« II Cor., hi, 16.

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Instructions.

give to it the property of reproducing other reliefs
of the same kind. So it is with the thoughts of
God. Engraved on our souls, they are as moulds
which communicate their forms to our own thoughts.
When afterwards we speak to the people and ex­
pound the doctrine of the sacred writers to them,
the Holy Spirit seems to speak by our lips as He
spoke by theirs.1 Men recognise in us the spirit
of faith, the conviction, the note of piety, the holy
unction which is the resultant of an admirable ming­
ling of tenderness and authority, all that charac­
terizes the man of God, devoted to the sanctification
of souls. And nothing edifies the faithful more
than to see, from the language of an ecclesiastic in
the pulpit, in the catechism class, in the holy tribu­
nal of penance, that he is a man of God, filled with
thoughts of God, that his memory is adorned with
images and pictures borrowed from the Word of
God, that he has trained himself in the school of
the sacred authors and that it is natural for him to
speak of the things of faith as they spoke of them.
Nothing inspires them with more confidence in him
or better disposes them to profit by his advice. “A
1 Si quis loquitur quasi sermones Dei, ut in omnibus
honorificetur Deus per Jesum Christum. I Pet., iv, 11.

The Lector.

75

single passage from Holy Scripture,” says P. Lejeune,
“makes more impression on the souls of Christians
than all human reasoning.” “Ecclesiastics who
speak the language of the Gospel bear much more
fruit,” says St. Vincent de Paul, “than all those
who fill their sermons with philosophical consider­
ations: for the words of faith are always accom­
panied with a certain heavenly grace, which secretly
insinuates itself and gains for the preacher the hearts
of his listeners.”
Study Holy Scripture, then, and study it at the
proper time, if you wish to become a good catechist
and a useful preacher.1 Read it frequently; read
1 Fili, a juventute tua excipe doctrinam. In opere
enim illius exiguum laborabis et cito edes de generatio­
nibus illius. Eccli, vi, 20. Hæc manna in mane juven­
tutis debet colligi; non enim invenitur, nisi mane. Hug.
of St. Victor. We might dwell hereon the example of the
holy Fathers, and all the greatest preachers, particularly of
Bossuet. “From the time when he first cast his eye upon
the Bible, which was in his second or rhetoric year, he con­
sidered as subordinate to it the study of belles lettres, in
which he was at that time engaged. The impressions of
joy and light, which were aroused in him the first time
he found and read a Bible, remained ever present to him
and he spoke of it even in his last days. He became first
the child and then the man of Scripture and the sacred word.
Such was even to the end the character of his mind. He
loved the word of God, with a great love. It was his reading
of predilection, ever dear to him. Over this book he wished

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Instructions.

it every day, and never give it up.1 Learn in this
reading, the language of faith, profitable, according
to the Apostle, to touch and convince, to instruct
and exhort. Study the heart of God in the Word of
God.2 Study it above all in the Holy Gospel.3 May
this Divine Book be for you the complement of
the Holy Eucharist. In the blessed Sacrament
Our Lord is with you under the Sacred Species; but
there He is silent; in the Gospel He speaks to yap,
He instructs you, He exhorts you. When you kiss
this sacred book is it not as if you received a kiss
from His mouth, and when you open it, is it not
His lips that open to speak to you?4 “Come, says
to grow old and die. In his old age he allowed nothing
to turn him from this, his last occupation, the only one,
in his eyes, worthy of the sanctuary.”—Sainte-Beuve.
1 Sollicite cura teipsum probabilem exhibere Deo, opera­
rium inconfusibilem, recte tractantem verbum veritatis.
II Tim., ii, 15. Amplectentem eum qui secundum doc­
trinam est fidelem sermonem, ut potens sit exhortari in
doctrina sana et eos qui contradicunt arguere. Tit., i, 9.
2 St. Gregory M., Epist. iv, 13.
3 In evangelicis sermonibus semper litteræ junctus est
spiritus, et quidquid primo frigere videtur aspectu, si
tetigeris, calet. S. Hieron. In Matth., xiv, 14.
4 Lecto evangelio, codex evangelicus apertus datur sacer­
doti osculandus, cæteris vero clausus; ac si dicatur ei: Tibi
datum est nosse mysterium regni Dei; cæteris autem in
parabolis. Hildeb., Serm., xciii, 6.

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77

He, “you who have need of wisdom. Take the
food which I have prepared for you; drink the wine
which I have mingled for you. Leave aside the
ways of a child and begin to walk in the way of pru­
dence.1 Store up my words; keep them with care.
They are hidden treasures which will be the wealth,
happiness and glory of your soul.”2

XXX.
HOW SHOULD HOLY SCRIPTURE BE STUDIED?

With a pure intention, sincere piety and untiring
application :
1. To study the Word of God from interested
and earthly motives would be to profane it. This
is St. Bernard’s opinion on the subject: “There
are those who study simply to understand it: this
is curiosity; others to gain reputation: this is vanity;
still others to get preferment: this is avarice. But
there are also those who study for self-edification
1 Insipientibus locuta est sapientia; Venite, comedite
panem meum, et bibite vinum quod miscui vobis. Relin­
quite infantiam et vivite. Pnov., ix, 5.
’ Fili, custodi sermones meos et præcepta mea reconde
tibi; serva mandata mea et vives. Prov., vii, 1.

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Instructions.

and that they may edify others and this is the in­
tention that we should have so that we may nôt
misuse study and knowledge.”1
2. To purity of intention should be joined piety
and the spirit of faith and prayer. The word of
God is God revealing Himself to us. When listen­
ing to it, we must adore Him and act as we would
in His presence at the foot of Sinai, or upon the
mountain where Our Lord preached, or before the
Blessed Eucharist. The Son of God communicates
His thoughts to us in the Gospel, as He gives us
His Body and Blood at the Holy table. We should
receive all His words as so many oracles of Truth
itself: Non ut verbum hominum, sed, sicut est vere,
verbum Dei.2 Moreover we must pray; for to under­
stand His lessons and to profit by them, we need
His aid; and how can we obtain it except by invoking
His spirit and strving to acquire it by a humble
and unceasing uplifting of the heart?3
1 St. Bernard., In Cant, xxxvi. Cf. Imit., I, 5.
21 Thess., ii, 13. Audiamus evangelium quasi præsentem Dominum. Sursum est dominus, sed etiam hic est
veritas Dominus. S. Aug. In Joan., xxx, 1.
3 Sapiens cor suum tradet ad vigilandum diluculo ad
Dominum et in conspectu Altissimi deprecabitur. Aperiet
os suum in oratione. Si enim Dominus magnus voluerit,
spiritu intelligentiæ replebit illum et ipse tanquam imbres

The Lector.

79

3. In the third place there is need of application
and perseverance. “Search the Scriptures,” says the
Divine Master;1 “attend unto reading, devote reflec­
tion to it,” commands the Apostle.2 In this study,
as in all others, the benefit is in proportion to the
application given to it. Truth is the food of the
soul. For, since the fall of our first father, God
has willed that the soul, like the body, should obtain
its food only by dint of painstaking efforts. It is
necessary then to put one’s self to some trouble in
order to understand and retain it. Let us strive
to seize each thought clearly and completely, to
find the reasons for it, to see its consequences; let
us make a collection of the most beautiful verses,
translate the most remarkable. This last work is
not very commonly done but it is not the least use­
ful. One is more interested in a passage which one
has translated, one better appreciates its beauties,
and they are more deeply engraved on the memory.3
mittet eloquia sapientiæ sum, et in lege testamenti Domini
gloriabitur. Eccli., xxxix, 6-8.
1 John, v, 39.
2 I Tim., iv, 13.
3 Scripturarum alloquia diu terere ac polire debemus, toto
animo et corde versantes, ut succus ille spiritualis cibi
in omnes se venas animae diffundat. S. Amb. De Cain et
Abel, ii, 6.

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Instructions.

It is true that in many places, the letter of the
Scriptures does not offer great difficulties, and with
a little intelligence and facility, one can read through
most of the inspired books as quickly as any other
book. But reading them thus one is not penetrated
with the meaning and does not have a thorough
knowledge of them. What they offer at first read­
ing is often the least precious of what they contain,
and one perceives only very little when one is con­
tent to skim over the surface.
“Believe me,” says St. Augustine, “the word of
God is always sublime, always worthy of God.”1
“Scripture is as the ocean,” says St. Ambrose, “one
does not suspect at first glance the depths that are
hidden in its bosom.”2 “The exterior is not with­
out beauty,” says St. Jerome, “but it is within that
its marvels are found.”3
1 Quidquid est, mihi crede, in scripturis illis, altum et
divinum est. S. Aug., De util. cred., vi.
s Mare est scriptura, habens in se sensus profundos et
altitudinem propheticorum ænigmatum. S. Amb. Epist.
ii, ad Cont. Episc.
’ Totum quod legimus in divinis libris nitet quidem et
fulget etiam in cortice, sed dulcius in medulla est. Qui
vult edere nucleum, frangat nucem. S. Hieron., Epist.
LVin. Sicut in terris latet aurum, ita divinus sensus verbis
celatur humanis, et ideo quoties dominica nobis eloquia

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81

As regards the method that should be followed in
xhe study of Holy Scripture, one would do well to
consult a special treatise on the subject. In general,
the best way would be to read first the easiest pas­
sages and reread them frequently. They are the most
beautiful as they are the most practical;1 and the
knowledge that one acquires of these is the best
preparation for the study of the more obscure pas­
sages. As the soul is purified and gains strength by
the use of this food, as it draws down grace by prayer
and the practice of virtue, it sees the dawn and the
light is gradually diffused over all parts of the sacred
book.
XXXI.
AGAINST WHAT OUGHT A YOUNG ECCLESIASTIC TO
GUARD IN HIS FIRST INSTRUCTIONS?

He must, in the first place, be careful not to say
anything inexact, or not conformable with sound
doctrine, and then to speak with simplicity, humility
and charity.
panduntur, mens vigilet, animus intendat, ut intellectus
possit scientiæ cælestis intrare secretum. S. Pet. Chrysol
Serm. cxxxix.
1 Bossuet, Sur le style et la lecture des Écrivains et des Pères
de l’Église. Mabillon Traité des études, n, 2.

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Instructions.

1. It would be a great fault for him to appear
studied in his ideas, expressions, gestures and coun­
tenance; to indulge in endless speculations, to make
long or frequent citations, to aim at eloquence, to
take a domineering tone, or finally either to speak
of himself or to speak in such a manner as to make
others think of him. On the contrary, it is truly
a merit and the best of all secrets for him to expose
his thoughts modestly, to express them as he con­
ceives them, without pretention or human respect,
to seek to convince and touch all, as he is himself
touched and convinced, finally to be satisfied with
fulfilling his duty and doing what he can to render
himself useful by promoting the glory of God and
the sanctification of souls.1
2. Ordinarily, first instructions are not very sub­
stantial, for you have to be rich in order to give much;
but if they have the qualities of which we have just
spoken, they will not fail to touch hearts and pro1 Cum quodam fastu quidam arroganter proferunt quod
singulariter intellexisse se credunt, et fortasse tunchumilitatem prædicant cum per elationis typum exemplar superbiæ
ostentant. At contra verba j ustorum ex radice humilitatis
veniunt ut fructum valeant ferre pietatis, et quidquid salubre
potuerint, non tumendo sed compatiendo subministrant.
S. Greg. M. Moral, in Job, xxiv, 8.

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83

duce excellent results.1 It is said that St. Philip
Neri by a simple address, which he delivered before
he was a priest, converted more than thirty students
of the University of Rome. Here is an incident
not less admirable, drawn from the life of the Blessed
Laurence of Brindes, General of the Capuchins,
beatified by Pope Leo XIII. When he was still a
child, scarcely seven or eight years old, he was
called on to give in the Cathedral of Brindes some
short instructions to the faithful, following a custom
which still exists in certain Churches of Italy. But
as in sanctity he was beyond his age, the effects pro­
duced by this child voice, so sincere and fervent,
were not less marvelous than the interest excited
by his precocity. When he had joined the Order
of St. Francis, his superiors easily recognized for
what ministry God had formed him. So they did
1 Nec dicimus quamcumque ætatem gratiæ præmaturam,
sicut nec seram, cum multos videamus juniorum super senes
intelligere, moribus antiquare dies, prævenire tempora
meritis et quod ætati deest compensare virtutibus. Bonus
Samuel qui loquenti Deo promptus aderat auditor. Bonus
et Jeremias qui ante sanctificatus es quam natus. Bonus
quoque Daniel, cujus spiritum suscitavit Deus ut san­
guinem innoxium liberaret. Denique cani sunt sensus
hominis et ætas senectutis vita immaculata. S. Bern. De
mor. Episc. 1.

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Instructions.

not wait until he had attained the age for priesthood
in order to impose upon him the duty of preaching
the Word of God, and the conversions wrought by
his sermons were on a par with the prodigies pro­
duced by his first efforts. As he was faithful to
the Spirit of God till death, the Church possessed
in him a most zealous and powerful apostolic worker.

CHAPTER IV.
THE ORDER OF EXORCIST.

XXXII.
WHAT IS THE ORDER OF EXORCIST AND HOW IS IT
CONFERRED?

It is an order which bestows the supernatural
power and special grace to command the devil and
to drive him from bodies.
1. To confer this Order, the Bishop makes the
ordinand touch the book of exorcisms, while he says:
“Receive this and commit it to memory, and have
power to impose hands on the possessed, be they
baptised or catechumens.”
2. That an exorcist commands and casts out the
devil, is not then in virtue of his personal merits,
nor by the power of his prayers alone, nor by a
special privilege, as that which was given to some
saints, even of the laity; it is by a particular author­
ity attached to his character, the exorcist being
85

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Instructions.

deputed by the Church to that end, according to
the intentions of the Savior.1
3. The Order of Exorcist is higher than that of
Lector. The latter is exercised only over the faith­
ful and has as its only end the imparting of the knowl­
edge of Christian doctrine; the former is exercised
over pure spirits, of angelic nature, and it confirms
the truths of faith by visible prodigies. St. Martin,
the great miracle-worker of the fourth century, con­
sidered himself highly honored by it.2

XXXIII.
WHAT IS THE MYSTIC SIGNIFICANCE OF THIS ORDER?

1. The rite of this ordination expresses, in a sen­
sible manner, the power conferred on the ordinand
and the grace attached to it.
2. The ministry of the Exorcist recalls the author­
ity that Jesus Christ exercised over the possessed, in
1 Accipitis potestatem imponendi manus super energume­
nos, et per impositionem manuum vestrarum, gratia Spiritus
sancti et verbis exorcismi pelluntur spiritus immundi a
corporibus obsessis. Pontif.
2 Et factus est pavor in omnibus et mirati sunt inter se
dicentes: Quia in potestate et virtute etiam spiritibus
immundis imperat et exeunt. Marc., i, 27.

The Exorcist.

87

order to show that He had come into this world to
combat and destroy the reign of the devil.1 At the
same time it presages the ruin of the empire of Satan,
and guarantees its total destruction on the Last
Day when the fallen angels shall be driven to the
depths of hell with their followers.2
XXXIV.
CAN THE DEVIL TAKE POSSESSION OF A HUMAN BEING
AND SUBSTITUTE HIS ACTION FOR THAT OF THE
SOUL ON THE BODY?

To deny the possibility of diabolical possessions,
or even to claim that no one has ever seen a real one,
would be to oppose the teaching of the inspired
books, the testimony of the Fathers, the belief of
the Church and most historical facts.
1. Let one open the New Testament and he will
find in the Gospels and in the Acts of the Apostles a
1 Hoc officio usus est Dominus, quando saliva sua tetigit
aures surdi et muti, et dixit : Ephpheta, quod est : Adaperire.
Yvo Carn. Serm. de ord.—Exorcistam se indicavit, ejiciens
dæmonia. Hug. a. S. Vict. Spec, eccl., v. 5.
2 Finis, cum tradiderit regnum Deo et Patri, cum evacua­
verit omnem principatum et potestatem et virtutem. No­
vissima autem inimica destruetur mors. I Cor., xv, 24.

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Instructions.

number of manifest possessions and miraculous
deliverances worked by the word of the Savior or
by the invocation of His Name.1 To account for
these possessions on the score of natural or imag­
inary diseases would be to charge the sacred writers
with error or imposture, and to attribute to the
Savior and His Apostles a way of speaking which
denotes delusion, if not deliberate falsehood.
2. The Holy Fathers expressly attest that posses­
sions were still frequent in their time, among infidels,
and that the name of the Savior continues to exer­
cise over demons the same empire as His presence.
The sight of exorcisms was one of the most ordinary
causes of conversions. Edatur hic aliquis quem a
dœmone agi constat, says Tertullian. Jussus a quo­
libet christiano, spiritus ille tam se dœmonem con­
fitebitur de vero quam alibi Deum de falso.2 And St.
Cyprian: Oh! si audire eos velles et videre quomodo a
nobis adjurantur et torquentur!3 If we wished to
multiply texts, there is scarcely a Father who could
not be cited.
1 Matth., viii, 28; ix, 33; xn, 22; xvn, 14; Marc., xvi, 17;
Luc., iv, 31; xn, 11; Act., xvii, 16; xix, 11, etc.
2 Tert. Apolog., xxiii. Cf. ad Scapul.
’ St. Cyp., Lib. ad Demetr.

The Exorcist.

89

3. The belief of the Church cannot be called in
doubt. Her prayers, adjurations, blessings on all
things that are to serve for religious purposes, show
that she is convinced that God has left to the devil
a certain power over creatures, and that the evil
spirit seeks to exercise this power over man.1 As
for possessions properly so called, the Order of Exor­
cist as the Church confers it on her ministers, and
the formulas that she uses in the Ritual, show that
she takes seriously the words of Our Savior: Dae­
mones ejicite. She would be deceiving both the world
and herself if the power of exorcist were in vain
or could not be exercised.
4. Finally, the examples of possessions that his­
tory furnishes are innumerable. We find them at
all times, in all places; and, for a good number at
least, their historical reality is as absolute as their
preternatural character is undeniable. Let one read
for example, what St. Paulinus, Bishop of Nola,
says of the demoniac brought into his church to
the tomb of St. Felix; what St. Gregory the Great
1 For example, the blessing of water, the ceremonies of
Baptism, etc.

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Instructions.

wrote of St. Benedict.1 and what Sulpicius Severus
says he saw with his own eyes at the tomb of
St. Martin. Or, if one wishes more recent facts,
let him read the life of St. Bernard, that of St.
John Gualbertus, those of M. de Queriolet, of Jean
d’Aranthon, of Father Yvan, of St. Francis of Sales
and even of the Curé of Ars. Even in the more
recent Annals of the Propagation of the Faith one
will find facts of this kind as astonishing and well
authenticated as those mentioned by ancient eccle­
siastical writers.2 After all, is it astonishing that a
being superior to man by nature, should sometimes
1 Quidam Aquinensis ecclesiæ clericus, a dæmonio vexatus,
ductus est ad Dei famulum Benedictum, qui Jesu Christo
Domino preces fundens, antiquum hostem de obsesso homi­
ne protinus expulit. Cui sanato præcepit, dicens: “Vade
et postea carnem non comedas, et ad sacrum ordinem nun­
quam accedere præsumas. Quacumque autem die sacrum
ordinem temerare praesumpseris statim juri diaboli iterum
mancipaberis.” Discessit igitur sanus, et sicut terrere
solet animum pcena recens, ea quæ vir Dei præceperat,
custodivit. Cum vero post annos multos omnes minores
suos sibimet superponi in sacris ordinibus cerneret, verba
viri Dei quasi ex longo tempore oblitus, postposuit, atque
ad sacrum ordinem accessit : quem mox is qui reliquerat
diabolus tenuit, eumque vexare, quousque animam ejus
excuteret, non cessavit. S. Greg. M., Didi, n, 19.
2 See November, 1867, p. 296. P. de Bonniot, les Possédés
de Verzegnis, 1880.

The Exorcist.

91

subject him to his dominion, or that God, who is
to give up the accursed to the devil for all eternity
submits some sinners to him temporarily in this
present life? We know that when there is question
of marvels, we must guard against credulity. But
is the inclination which leads some souls to see prod­
igies everywhere a reason for denying all that seems
strange and declaring impossible all facts which
appear to be out of the ordinary course of things?
Wisdom demands that we shun both extremes, and
without wishing to justify or countenance any super­
stition, we believe we can say, with St. Thomas and
Bossuet, that the tendency to reject the best proven
diabolical facts, and, still more, the flat denial of
their being even possible does not indicate a lively
faith in the many analogous facts that are found in
the Holy Scripture.1

1 Exod., vii, etc. Tob., vi, vm. Job., ii. Matt, supra
n. xxxiv. Cf. Bossuet. IIe Serm., pour le Ier Dim. de Carême

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Instructions.
XXXV.

FOR WHAT PURPOSE CAN THE DEVIL TAKE POSSESSION
OF A MAN AND FOR WHAT MOTIVES CAN GOD ALLOW
IT?

1. The main motive of the devil is to satisfy his
hatred against man, by commencing to treat him
in this world as he intends to treat him in the next,
and by humiliating him by his tyranny, as much as
Our Savior wished to elevate him by his grace.
Moreover, Satan wishes, says Father De Bérulle,1
to parody the Incarnation of the Word, by uniting
himself to human nature, and appropriating to him­
self its faculties and operations.
2. We know only imperfectly the motives for which
God can allow the devil thus to manifest his power
and his malice; but, one of the most apparent is to
make sensible the existence of the invisible world
and the reality of the future life; to render more
apparent, by the power of exorcisms, the divinity
of the Church, the power of the sacraments and the
prerogatives of His ministers and His saints.2 Thus
1 De Bérulle, des Energum'enes.
a Cf. Acts, xix, 14-16.

The Exorcist.

93

does He draw good from evil. He makes use of
Satan himself to increase faith and to inspire us with
a horror of sin, as well as respect for the priesthood
and for the divine mysteries. It is, no doubt, for
the same reason that he sometimes permits him to
resist exorcism for so long a time.1

XXXVI.
WHAT ARE THE VIRTUES OF WHICH THE EXORCIST
HAS THE MOST NEED?

There are four virtues that are of the highest im­
portance for the exorcist:
1. Innocence of life.2 An ecclesiastic careful to
avoid all voluntary faults,3 whose virtue has never
succumbed under the attacks of the tempter or
if he has fallen, has soon risen and resumed the
combat with fresh strength will easily command the
devil and make him obey; but what strength has he
to oppose this wicked spirit and to impose on him
1 Et manifestentur opera Dei in illo. Joan., ix, 1-3.
2 Debet habere spiritum mundum qui spiritibus imperat
immundis, ut concordet vita cum officio. Yvo Carn. Serrn.
de Ord.
’ John, xiv, 30.

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Instructions.

his command,1 who has made himself the slave of
the devil and who is accustomed to follow his im­
pulses?
2. Horror of Satan and of his works and conse­
quently a great zeal to withdraw from his tyranny
all Christians, whom the Son of God has honored
by the gift of His grace, the communion of His Sacred
Body and the presence of His Divine Spirit.2
3. A firm confidence in the Holy Name of Jesus,
in the power of the cross, in the prayers of the
Church, and in the use of Holy Water and other
sacramentals.3 It is by frequent invocation of the
name of the Savior,4 by frequently making the sign
of the cross and applying to the possessed religious
objects to which the Church has attached the fruit
of her suffrages that ordinarily the infernal spirit
is put to flight.
1 Tunc enim recte in aliis dæmonibus imperabitis, cum
prius in vobis eorum multimodam nequitiam superatis.
Pontif.
2 Ut sint spirituales imperatores ad abigendos dæmones
de corporibus obsessis, cum omni malitia multiformi. Pon­
tif.
• In nomine meo dæmonia ejicient. Marc., xvi, 17.
4 Deus dedit illi nomen quod est super omne nomen,
ut in nomine Jesu omne genu flectatur, coelestium, terres­
trium et infernorum. Phil., ii, 10.

The Exorcist.

95

4. A deep and sincere humility. No disposition
is more opposed to the character of Satan, inspires
him with more aversion and is more unbearable to
him.1 These virtues are indispensable to the exor­
cist for the successful exercise of his functions, and
it is to be desired that he possess them in the high­
est degree. Whilst the devils tremble at the ap­
proach of Our Lord and are bound to obey His orders
we see them in the Gospel resist His disciples and
brave their threats. And when the latter ask the
Master the reason of this difference, He answers
that they are still too imperfect, that they have not
enough faith, that there are devils who can be cast
out only by prayers and mortifications.2
It does not follow that saints alone can cast out
devils, nor that the exorcisms of an imperfect min­
ister are always without result; for Our Lord assures
1 Humilitatem nostram inimicus non sustinet. S. Bern.
Serm. ni in Dédie. “The mere name of the humble Vin­
cent de Paul was enough to deliver a demoniac.” Abelly,
Life of Saint Vincent de Paul.
2Matth., xvn, 14-19. Cf. Act., xix, 14-16. Experto
credo : pertimescit satanas piorum vigilias,orationes, jejunia,
voluntariam paupertatem, maxime vero ardentem amorem
erga Christum Deum, cujus unico crucis signo debilitatus
aufugit. S. Athan., Vita S. Anton.

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Instructions.

ns that we shall see, on the last day, some among
the reprobates who have cast out devils without being
in His grace.1

XXXVII.
DOES THE ORDER OF EXORCIST PREPARE ONE FOR
THE PRIESTHOOD AND HELP TO MAKE ONE A HOLY
PRIEST?

The Order of Exorcist certainly prepares one for
the priesthood, and this is evident for two reasons:
1. When there is need to exorcise, to cast out a
devil, is it not ordinarily to a priest that the faithful
have recourse and that the Bishop gives this mission?
Priests ought then to possess in an eminent degree
the grace and virtues of the exorcist.
2. If priests have rarely to cast out devils from
the bodies, it is their duty and their work daily to
free or preserve souls from his tyranny.2 For there
1 Multi dicent mihi in ilia die: Domine, Domine, nonne
in nomine tuo dæmonia ejecimus? Et tunc confitebor illis
quoniam numquam novi vos. Matth., vii, 22, 23.
2 Non est nobis colluctatio adversus carnem et sanguinem,
sed adversus principes et potestates, adversusmundi rectores
tenebrarum harum, contra spritualia nequitiæ in coelestibus.
Eph., vi, 12.

The Exorcist.

97

is a striking analogy between these two ministries.
The grace and virtues that are required for one evi­
dently dispose an ecclesiastic for the other. Could
he who would have zeal to repress the outward action
of Satan over the body, fail to fight the influence
which the fallen angel can exercise invisibly on the
soul?

XXXVIII.
WHENCE COMES IT THAT EXORCISTS HAVE SO RARELY
TO EXERCISE THEIR POWER OF CASTING OUT DEVILS

AND THAT THEY HAVE TO FULFIL ONLY FUNCTIONS
OF SECONDARY IMPORTANCE?

1. As possessions, properly so-called, have become
rare in the Church, and as solemn exorcisms per­
formed without necessity or discretion, would be
objectionable, Bishops have for a long time reserved
to themselves the determination of cases when these
exorcisms shall take place and the choice of the min­
isters who shall perform them.1 Now, they natur­
ally choose these ministers from among those whose
'There are some exorcisms regularly exercised by the
priest ex officio, for example, in Baptism, etc.

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Instructions.

age, knowledge and virtue inspire them with most
confidence. We should not be astonished, then, if
they ordinarily prefer to young ecclesiastics who are
not yet in Sacred Orders, priests of tried experience
and sanctity. But when a priest, or even a Bishop,
imposes hands on a demoniac it is as an exorcist
that he acts. The power that he exercises does
not differ from that which he received in Minor
Orders. It might happen indeed that one in Minor
Orders would offer the same guarantee as a priest
and that he would inspire the same confidence.
Most likely should a Bishop know a simple Exorcist
with all the desirable qualities, humble, fervent,
zealous, full of confidence in the merits of Christ
and the prayers of His Church, he would willingly
employ him on such an occasion. Perhaps he would
even prefer him to a priest of equal merit, in order
to confound the pride of Satan and inflict a deeper
humiliation on him.
We speak here, of course, of solemn exorcisms,
made according to official forms indicated in the
Ritual. These are the only ones for which the per­
mission of the Bishop is required. Private adjuraations, such as the first Christians used to practice,

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99

have never been forbidden to anyone, nor subjected
to any formula. Made by an Exorcist, they would
be a function of his Order and in spite of the want
of solemnity they would derive their efficacy from
the power conferred on him in his ordination.1
2. All the secondary functions attributed to the
exorcist are related to this principal office—are,
as it were, its dependencies. Thus to him is en­
trusted the care of the holy water; he has to fill the
holy water fonts; see that they be always clean,
and accompany the priest at the ceremony of the
asperges. It is also his duty to make the responses
when the priest administers Baptism, present the
salt, etc.2

1 Vexatos a dæmone exercitaturus ea qua par est pietate
præditus esse debet, qui non sua sed aliena fretus virtute
ac omni rerum humanarum cupiditate alienus, tam pium
opus ex caritate constanter et humiliter exequatur. Rit.
Rom.
* Natal. Alex., De sac. ord., iv, 3.

CHAPTER V.
THE ACOLYTE.

XXXIX.
WHAT IS THE ORDER OF ACOLYTE AND HOW IS IT
CONFERRED?

1. It is an Order which, while conferring the right
of preparing the altar and presenting to the cele­
brant the materials for the Divine Sacrifice, imparts
a special grace for the worthy performance of these
holy functions.1
This Order, unlike the preceding, is exercised
within the sanctuary. The Acolyte ministers im­
mediately to the Subdeacon. As his name, άχόλουθος
pedissequus, implies, he walks behind the sacred
ministers and departs not from them. It is his priv­
ilege to serve the priest at Low Mass.
1 Ut ad accendendum lumen et ad suggerendum vinum
et aquam ad conficiendum sanguinem Christi Filii tui in
offerenda Eucharistia, sanctis altaribus tuis fideliter sub­
ministrent. Pontif.
100

The Acolyte.

101

II. The Order of Acolyte has a twofold matter
and a twofold form. First the Bishop has the ordi­
nand touch a candlestick and candle, saying to
him the while, “Receive the candlestick with the
candle and know that you are hound to the lighting of
the lights of the church, in the name of the Lord." Then
he makes him place his hand on an empty cruet, at
the same time addressing him thus, “Receive the
cruet for ministering wine and water for the Eucharist
of the Blood of Christ, in the name of the Lord."
XL.
WHAT DO THE ORDINATION AND THE OFFICE OF THE
ACOLYTE TYPIFY?

1. The rite of this ordination betokens the con­
secration and interior sanctification of the new
Acolyte.
2. In performing his principal function the Acolyte
repeats to the people in a more material manner,
by way of symbolism, what Our Lord said to His
disciples: “I am the light of the world: he that

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Instructions.

followeth Me walketh not in darkness, but shall
have the light of life.”1
At the same time he shows that he is associated
with the dignity of Our Savior as the light of souls,
and charged to enlighten the faithful by word and
example. He in addition is a testimony to all Chris­
tians that they are one day to shine with the bright­
ness of glory, and be resplendent with the brilliancy
of the saints.

XLI.
WHAT VIRTUES ARE REQUIRED IN THE ACOLYTE?

The Church mentions three in particular:
I. Purity. The functions of the Acolyte at the
altar demand this virtue,2 and the white surplice
which he wears in their exercise is to remind him
of this fact.3
II. Joan., vin, 12. Hoc officium Dominus se habere tes­
tatur in evangelio, dicens: Ego sum lux mundi. Yvo Carn.
Serm. de ord.—Joan., xii, 26, si quis mihi ministrat, me
sequatur, ίμοί άχολονβιίτω.
2 Mundamini, qui fertis vasa Domini, Is., lii, 11. Tunc
etenim in Dei sacrificio digne vinum suggeretis et aquam,
si vos ipsi Deo sacrificium per castam vitam et bona opera
oblati fueritis. Pontif.
* Superpelliceum propter sui candorem munditiam seu
puritatem carnis designat. Durand. De div. off. m, 1.

The Acolyte.

103

2. Devotion to the Holy Sacrifice. He should give
proof of this by his zeal in serving the priest at ordi­
nary Masses, and by bis affection, recollection and
piety in the performance of his duties at Solemn
Masses.1
3. Earnest endeavor to edify the Faithful. His obli­
gations on this head are indicated to him by the
lighted candle which is placed in his hand at ordi­
nation. It is a way of making him understand, as
the Bishop explains, that he is to show his brethren
the road to heaven, walk at the head of the faithful,
and illumine the Church by the light; of his example
and the splendor of his virtues.2

XLII.
WHICH IS THE MORE HONORABLE--- TO SERVE AT THE
ALTAR AS ACOLYTE, OR TO EXPEL THE EVIL SPIRIT
AS EXORCIST?

The Church judges the Acolyte to be the greater;
and if we consult faith, alone worthy of being heard
1 Ut in offerenda eucharistia sancta altaribus tuis fideli­
ter subministrent. Pontif.
2 Estote ergo solliciti in omni justitia, bonitate et veritate,
ut et vos et alios et Dei Ecclesiam illuminetis. Pontif.

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Instructions.

on this question, we will not be surprised. The
office of server of the Holy Sacrifice merits in the
highest degree our esteem and respect.
1. In the first place, what function is there that
is more exalted?
If it be true that the Mystery of the Incarnation
is invisibly renewed upon the altar and that the
priest bringing forth the Son of God under the form
of the Eucharistic Species represents the Blessed
Virgin bringing Him forth into our mortal condition,
does not the office of server recall the office which
the Angel Gabriel filled at Nazareth1 and that which
was entrusted to St. Joseph over the Word Made
Flesh during the latter’s entire childhood? The
server at the altar represents the whole Church:
he acts as its representative, and every word that
he utters is in its name. Humble as this office may
be in the eyes of the world, he may rest assured that
it is far above his merits and that there is not an
angel in heaven but envies him his lot;2 for the
1 Unus e septem, qui in conspectu throni ejus sunt, Tob.,
xii, 15. Apoc., 1.
2 Ministrare sacro est opus Angelorum, quia cum eis ser­
vitur regi ac Domino omnium. S. Bonav. De Inf. Novit,
iv. Examples of servers replaced by Angels: Life of

The Acolyte.

105

saints assure us that these happy spirits hold them­
selves highly honored, I do not say to cooperate
actively in the Holy Sacrifice as the Acolyte, but
merely to be present when it is celebrated; and accord­
ing to St. Chrysostom a priest never celebrates
without their gathering in hosts about him, and
surrounding him with their adoration and love.1
2. Secondly, what office is more sanctifying and
meritorious? After the priest who consecrates and
receives the Divine Victim, who is to have a greater
share in the fruits of the Holy Sacrifice than the server?
Since he is in such close proximity to the Sacred
Mysteries, it is but natural that he be more moved
by them and that the Divine Host consequently
St. Oswald, Bishop of Vergon, 15 Oct., Life of B. John of
Parma, 7th General of the Franciscans, 20 March; Annales
Frat. Min. t. n, book I; Life of the B. Daniel, of the Order of
Premonstratenlians. Life of S. Francis of Paula, 1, 15,
novice in a convent of FriarsMinor. His duty was to serve
Masses and wait at table in the refectory. Often he was
present in both places at the same time and sometimes
was raised to an ecstasy during the Holy Sacrifice.
1 Per id tempus et Angeli astant, et locus altari proximus
angelorum choris plenus est. De sacerd. vi, 3. Utinam
nobis quoque adolentibus altaria, sacrificium offerentibus
assistat angelus, imo præbeat se videndum! Non enim
dubites assistere Angelum quando Christus immolatur.
S. Amb., In Luc., i, 28. Jube haec perferri per manus
sancti angeli tui in sublime altare tuum. Orat. Miss.

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Instructions.

operate in him with more virtue.1 Furthermore,
nothing is more edifying to the faithful than to see
the priest served at the altar with attention, piety,
modesty and devotion. A careless server, who is
but little recollected, is a source of distraction to
those assisting at Mass and destroys their pious
feelings; whereas one that is pious, recollected and
fervent, leads them to recollection and prayer.2
It is, then, profitable, as well as honorable, to
serve at Mass; and when occasion to do so is offered,
it is a real duty for the Acolyte to seize upon it. He
should not yield this office to a layman, or even to
a simple cleric, without sincere regret.
1 Si constituamus hominem ministrantemsacrificioMissæ,
cui sacerdos intentione sua speciali nullum fructum appli­
cet, pie ac probabiliter credimus eum consequi proprium
suum fructum ex opere operato. Sic recte exponuntur
verba canonis : Pro quibus tibi offerimus vel qui tibi offerunt :
et rationi consentaneum est ut omnes qui ad oblationem
vere concurrunt, per proprium actum participent fructum
hujus oblationis. Suarez, In p. 3. S. Thom., q. 83, disp.
79, sect. 8.
2 While the sacristans of a parish of considerable size in
Southern France lay ill in 1841, the curates agreed to serve
each other’s Mass, and they did so daily for more than a
month. It was remarked that the number of the faithful
in attendance at Mass was notably augmented. Several,
moved by such an example of religion and charity, resumed
their religious practices.

The Acolyte.

107

In addition, let us see how the holiest priests have
rejoiced and felt highly honored to perform this
office. St. Thomas and St. Bonaventure, those
great Masters of Theology, made of it a daily prac­
tice, and from their own lips we learn that this devo­
tion was to them the source of the most abundant
graces. St. Vincent de Paul is another example.
“Even at the age of sixty-five years and over,”
says his biographer, “often this first Superior of
the Mission despite the burdens and infirmities with
which he was laden, acted as server; and when a
cleric was wanting he gave the responses at the altar
to any priest who happened to need him, with such
respect and devotion that all who beheld him were
deeply touched.”1 Père Eudes likewise regarded
as a piece of good fortune every occasion offered
him of performing this religious act. He would
first put on a surplice, which is, as he would say,
the nuptial garment required for the banquet of
the King of Kings; often he said on his knees the
“Indue me.’ During the Holy Sacrifice, far from
exempting himself from even the least details of
the ceremonial, he attentively observed every one.
1 Abelly.

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Instructions.

And, not content with affording his missionaries
such an example, he furthermore strongly recom­
mended them to teach the children they should
come in contact with while preaching, the manner of
serving at Mass as well as the interior dispositions
required by this holy function.1

XLIII.
WHAT MUST BE DONE BY A CLERIC WHO IS ANXIOUS
TO SERVE MASS IN A HOLY AND EDIFYING MANNER?

First he must carefully learn the responses, the
necessary ceremonies and what are the dispositions
proper to the celebration of the Holy Sacrifice.
During Mass the principal points to be observed
are:
1. He must do all that the rubrics require, omit­
ting nothing through either negligence or human
respect.2
2. With mind and heart he must enter into the
1 De Hérambourg, Le P. Elides, Ses vertus, χνι. _
f
2 Peccaret caerimonias leviter omittendo vel negligenter
aut irreverenter tractando. Suarez, In p. 3. S. Th., q.
83, desp. 87, {sect. 2.

The Acolyte.

109

spirit of the ceremonies performed, for example,
humbling himself when he genuflects or inclines his
head, repenting and reproaching himself when he
strikes his breast.1
3. He should join in all the sentiments of the priest
as expressed by word or act. Thus, at the “Kyrie”
bewailing the miseries and needs of the Church,
reanimating his fervor at each Oration, at the Offer­
tory,2 at the Pater Noster, at the Agnus Dei, etc. The
better to succeed in this practice, it would be well
to give up all reading and vocal prayer while serving.
4. He should afford the faithful an example of
the most perfect deportment and the most edifying
modesty.3
From the Consecration to the Communion, that
1 Sane clericus devotus ac prudens, dum Missæ divinæ as­
sistit, nihil cogitat nisi Christum Jesum et hunc crucifixum.
Ponit ante oculos cordis sui humilitatem et patientiam,
angustias et dolores Christi; opprobria, sputa, mortem
devote et sollicite recolit, et se in ipsa memoria dominicæ
passionis crucifigit·. Pet. Bles. Serm.
1 Dicitur in Missis quotidie: Sursum corda, et tales
quotidie Domino mentiuntur respondentes: Habemus ad
Dominum.
3 Clericus qui Missæ sacrificio ministrat, dum eam fonctionem obit, ne preces horarias, neve aliud quidpiam de
libro recitet, sed toto intimæ pietatis studio ad ministerium
attentus sit. Conc. Milev. vi, De Miss.

Instructions.

110

is, while Our Lord is upon the altar, let the reality
of His Presence sink deeply into the heart of the
server and make him act as if he saw Jesus stretched
upon the Cross on Calvary, and unite with Him in
the homage He renders to the Father in His own
name and in ours.
By habituating yourself to the observance of
these rules you will be sure to have a large share in
the fruits of the Holy Sacrifice and will dispose
yourself to fulfil worthily the functions of the subdiaconate and diaconate.1

XLIV.
WHY ARE ECCLESIASTICS AND ACOLYTES MORE THAN
SIMPLE
LIVES?

CLERICS,

BOUND

TO

LEAD

EXEMPLARY

Here are a few reasons which can not be too often
meditated upon:
1. The high position which they occupy in the
Church. It is a self-evident fact that in all societies
1 Tantus S. Eduardi fuit in Christo amor et fides, ut
illum aliquando inter Missarum solemnia videre meruerit
blando vultu et divina luce fulgentem. Brev., 13 Oct.
lect. 4.

The Acolyte.

Ill

inferiors are led to shape their own conduct after
that of their superiors. “This disposition,” says
St. Chrysostom, “is but natural.”1
This suffices to impose upon ecclesiastics the
obligation of leading exemplary and eminently
Christian lives. Placed at the head of the faithful
and therefore bound to lead them to lives of virtue,
they would be manifestly wanting in faithfulness
to duty if, instead of being models of perfection and
fervor, they were to set an example of laxity, self­
indulgence, and negligence in the service of God.
2. Our Lord’s Will. Our Divine Master, speaking
to those whom He had chosen to continue after His
departure His work in His Church, said, “You are
the light of the world. Neither do men light a
candle and put it under a bushel ; but upon a candle­
stick that it may shine to all that are in the house.
So let your light shine before men that they may see
your good works and glorify your Father who is in
heaven!” (Matt, v, 14.) Could He have made more
emphatic the obligation under which they are of edi­
fying their brethren by the splendor of their virtues?
But ecclesiastics, sharing in the vocation of these
*8. Chrys. DeSacerd., in, 14.

112

Instructions.

first disciples of Our Savior, participate necessarily
in their obligations also. This is what the bishop
alludes to when he addresses to the acolytes, at their
ordination, these recommendations of Our Lord and
begs God to make them faithful.1
3. The teaching of the Apostles, our forefathers in
the faith and our models in the exercise of the Holy
ministry of Our Lord. They vie with one another
in proclaiming the importance of good example and
the obligation under which we are placed of edifying
the faithful by the practice of virtue. Everyone
knows with what insistence St. Peter urged upon
pastors the necessity of being models to their flocks,2
and what St. Paul says to all the ministers of the
Church in the person of Timothy: “Be thou an
example to the faithful on every occasion and in
all things.”3
4. The Tradition of the Fathers and the Doctors.
All those who have dealt with the duties of the clergy
place in the foremost rank their obligation of edify1 Quatenus lumen visibile manibus præferentes, lumen
quoque spirituale moribus praebeant. Pontif. De Acol.
2 Forma facti gregis ex animo. I Pet., v, 3.
3 Exemplum esto fidelium in verbo, in conversatione, in
caritate, in fide, in castitate. I Tim., iv, 12.

The Acolyte.

113

ing the Church by saintly example. St. Chrysos­
tom desired the priest to be the living law,1 or sanctity
in practice. St. Bernard demands that ecclesiastics
be shining examples of every virtue that they preach
to the faithful. “ Nothing is more deplorable,” says
he, “than the contrary example. For faults become
the more glaring in proportion to the rank of the
offender. How could the fall of an edifice built
on an eminence, or the smoke from the extinguish­
ing of a candle placed on a candelabra, fail to be ob­
served?”2 He returned so often to this point that
he called it his “refrain.”
5. The authority of the Council of Trent. Its words
are remarkable. “Nothing is more efficacious in
bringing the faithful to the service of God and lives
of piety than the example afforded by the fervent
lives of those consecrated to the Lord. Therefore,
clerics who have at heart correspondence to their
vocation should endeavor to so regulate their lives
1 Animata lex et regula bene vivendi. In I Tim. v. Cf.
S. Bern., De Consid. n, vn, 4 et III, cap. ult.
2 Et nunc audi canticum meum, et quidem minus suave,
sed salutare: Monstruosa res gradus summus et animus
infimus, sedes prima et vita ima, lingua magniloqua et
manus otiosa, sermo multus et fructus nullus. Tbid. n,
vii, 14.

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Instructions.

that there appear in their dress, their demeanor and
their speech, nothing but what breathes of serious­
ness, reserve and sanctity. Finally, their vigilance
in avoiding even the slightest defects and their con­
stancy in giving good example should be of such a
degree as to obtain for them universal esteem and
veneration.”
6. “To these authorities,” says M. de Lantages,
“may be subjoined the following reasoning. Either
you have or you have not ability as a speaker. If
you possess such ability then you must use your
best efforts to make it bear fruit: for God will de­
mand of you an accounting. But remember, to
avoid sterility, preaching must be reinforced by
an exemplary life and the spirit of prayer. If for
one reason or another you are not gifted with fluency
and power of speech, you are bound to supply for
its absence, and to do so you have but one means—
the edifying example of a holy life—an infallible
means.1 The practice of virtue, the giving of an
1 Quicumque voluerit proximorum animabus utilis esse,
prius debet in seipso habere quidquid alios est docturus;
alioquin parum proficiet. S. Vinc. Fehr. De vit. spirit.
Præf.

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115

example of perfection, is the best kind of preaching,
the most touching and most effective of all sermons,
one preferred above all others by St. Francis de
Sales. The Council of Trent observes that the effect
of such a sermon is constant and continuous: Est
continuum prœdicandi genus. Therefore, whether
you are a good preacher or not, your strictest
obligation and foremost duty towards the faithful
is to show them what virtue is by your own practice
of it, and to edify them by a saintly life.1
7. Let us conclude by this consideration. Even
though the preceding arguments and authorities
were lacking, should not the reverence due your
sacred character be a sufficient incentive to make
you resolve to show your esteem for it by leading
an exemplary life? Could an ecclesiastic with a
sense of the dignity of his calling, see its character
so often defiled and debased by unbecoming conduct,
without feeling the need of raising it up by the exer­
cise of true virtue, without resolving to restore to
it, by the influence of his own good example, the
1 Validior operis quam oris vox. S. Bern., In cant. lix.
Nihil opus esset verbis, si vitanostra sanctitatis luce fulgeret
S. Chrys. In Maith. Hom. xv.

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Instructions.

position of honor and veneration which it should
occupy in the eyes of the faithful?1
XLV.
WHAT MUST AN ACOLYTE DO TO FULFIL HIS OBLIGATION
OF GIVING EDIFICATION TO THE FAITHFUL?

1. He must strive to be irreproachable and ex­
emplary in his every action; for a single shortcoming
would be sufficient to cast suspicion upon, and ren­
der valueless, the best qualities and the holiest works.2
However, he will do well to apply himself more ener­
getically to those duties which he sees most neglected
around him and the neglect of which is a source of
scandal to the faithful. Thus, in a locality where
the idleness and worldliness of the clergy is a source
1 Decet actuum operumque nostrorum testem esse pub­
licam æstimationem, ne derogetur muneri, ut qui videt
ministrum altaris congruis ornatum virtutibus, auctorem
prædicet et Dominun veneretur qui tales servulos habet.
S. Amb.. De off. min. in, 50.
1 Oportet episcopum esse irreprehensibilem. I Tim., iii.
Verbum sanum, irrépréhensible. Τιτ., π, 8. Hoc unico
verbo genus omne virtutum expressit. S. Chrys. Homil. x
in I Tim.

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117

of reproach, let him lead an industrious and austere
life, observing rigidly, as did St. Charles, the rules
of sobriety and mortification. Let him show a
spirit of entire detachment, to offset the bad example
of priests who are not sufficiently disinterested. To
the same end let him strive to be ever humble,
recollected, charitable, etc.1
2. He must form the habit of exterior modesty.
Modesty above all else is the source of edification.
An air of composure, humility of expression, piety
and gentleness of manner, betoken that the presence
of God is felt under the guidance of His Spirit; and
such a sight inspires recollection and devotion. Is
it not an influence of this kind that the images of
the saints wholly inanimate though they be, exert?
To be in the presence of one is enough to attract
us to zeal, humility, prayer and kindness. An eccle­
siastic who possesses true modesty is an inspiration
to holiness, a living image which is the more forceful
and impressive in that it combines reality with
1 Tales convenit esse Dei cultores et servos, mansuetos,
graves, prudentes, pios, irreprehensibiles, intactos, immacu­
latos, ut quisquis eos viderit, admiretur, stupeat et dicat:
Vere homines sunt Dei, quorum talis est conversatio. Apud.
S. Aug., De vit. Christ., ιχ.

118

Instructions.

appearances.1 “The servants of God,” says St.
Vincent de Paul, “have even external qualities that
dist inguish them ; and I can never look upon such
persons so full of God, without being moved. This
is, no doubt, the reason why painters when depicting
a saint represent his head as surrounded with a
crown of rays; those who lead lives of holiness and
justice exercise upon their neighbors a certain
influence and exhibit a certain splendor which is
peculiar to them alone.”
3. He must be punctual in hearing Mass every
day and set an example of veneration for and devo­
tion to the Holy Sacrifice. On this point certain
of the faithful and some humble religious furnish
us with a model. How many there were during
the Reign of Terror in the last century who risked
their fortunes and lives that they might assist at
the Divine Mysteries and partake at the Holy Table!
In 1848, a missionary was conducting to China a
number of Sisters of Charity who were going thither
1 Nemo unquam Martinum vidit iratum; nemo moerentem. nemo ridentem, idem unusque semper cœlestem
læctitiam vultus præferens. Numquam in illius ore nisi
Christus; numquam in illius corde nisi pietas, nisi pax,
nisi misericordia inerat. Sulpit. Sever. Dial 1. De
S. Mart.

The Acolyte.

119

to spend the rest of their days. We are told that
the Superioress, Mother Durant, was unceasing
in her supplications to Heaven that they might have
fair weather for their voyage. “Then you fear to
die at sea?” questioned the missionary. “Oh! no,
Father,” responded this holy woman; “I pray for
fair weather that we may be able to have Mass
every day and receive daily Communion.”1
XLVI.
IS THE EXERCISE OF THE DUTIES OF ACOLYTE AND
THE CONSEQUENT PROFITING BY ITS GRACES A PREP­
ARATION FOR THE PRIESTHOOD?

If the acolyte performs his duties fittingly and
well, serving Mass faithfully, piously presenting the
wine and water, bearing the candle at the head of
processions with the sentiments demanded by this
office, then there can be no doubt but that he is
preparing for the exercise of the holy ministry and
making his apprenticeship for the celebration of
the Holy Sacrifice. And if, in addition, he is con1 Annales de I’Arche d’Alliance.

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Instructions.

?tantly recollected and modest, faithful in his good
example, he is surely acquiring and developing little
by little the two most essential requisites of a good
priest—a burning zeal for the honor and glory of
God and the fixed habit of edifying the faithful by
the practice of virtue.1
The life of Father Yvan, founder of the Religious
of Mercy in the seventeenth century, furnishes a
wonderful example of a holy priest who during his
whole life was faithful to the virtues of the acolyte,
especially in his devotion to the Holy Eucharist
and the Holy Sacrifice of the Mass.
His heart appeared ever drawn toward the taber­
nacle. He passed a great part of his days in the
chapel, and in old age seldom quitted it. In his
youth his greatest joy had been to serve Mass and
decorate the altars, and it remained so until his last
breath. The duties of sacristan and chorister were
welcomed by him with delight. A strange priest
coming to his monastery to say Mass never lacked
a server. God rewarded his fervor by many extra­
ordinary favors. A clergyman attests having seen
1 Qui bene ministraverint in minoribus ordinibus, gradum
bonum sibi acquirent, ut fiant sacerdotes. Hug. Card.,
In I Tim., ni.

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121

him several times in the church transfigured and
emitting wonderful beams of light from his person.
One day as he was giving an instruction on the
Eucharist a sort of a cloud came from the taber­
nacle, rested upon his head a moment, then returned
to the tabernacle. His hearers were filled with
wonder, but this holy priest seized upon the event
to make more fervent and lively their faith in the
Real Presence.
Theodore Ratisbon had the happiness to forsake
all his worldly advantages to become a religious.
A short while afterwards, in response to the call of
grace, he decided to enter the priesthood, and in
the month of October, 1828, he received Minor
Orders. Nothing could have been more touching
than the joy and gratitude which he evinced on this
occasion; “How happy am I! The royal mantle
itself would appear but tatters, but a ragged coat,
beside my mantle of white!”

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Instructions.
XL VII.

AFTER WE HAVE RECEIVED MINOR ORDERS WHAT ARE
THE DUTIES THAT SHOULD CLAIM OUR ATTENTION?

Three things above all else should claim our at­
tention:
1. We should nourish in our hearts a lively grat­
itude for God’s goodness; for the reception of
Orders has introduced us not into the service of a
mere earthly prince, but into that of the King of
Heaven, the Word made Flesh, who is ever present
in the bosom of His Church in the Sacrament of
His love. And in proportion to the dignity to which
one has been raised by Minor Orders, and to the
greatness of the duties he has assumed, are the graces
and supernatural gifts with which he is overwhelmed.
Hence he is doubly bound to give thanks to God,
and endeavor to do His will in all things.1
2. We should eagerly embrace every occasion
which offers of performing the duties and functions
1 In mente habe qualiter acceperis et audieris, et serva.
Apoc., ni, 3. Gratias Deo super inenarrabili dono ejus
I Cor., ix, 15. Nolite contristare Spiritum sanctum Do­
mini, in quo signati estis. Eph., iv, 30.

The Acolyte.

123

of Minor Orders.1 Far from shunning the hum­
blest duties, let us rather prefer them and perform
them with great love—for it is a means of edifying
the faithful and of drawing down upon ourselves
the blessings of heaven : Minoratus minoretur. This
is the mark of all saintly ecclesiastics. “Through­
out my whole life I ever sought the lowest place,”
said St. Francis de Sales, “I would, if such were
the will of God, carry holy water, as a simple cleric
and labor for the salvation of the poor rather than
carry the crozier in my hand and wear the mitre
upon my head.”2
3. We can not meditate too often upon sacred
Orders nor prepare too well for their reception; for
our whole life is not to be spent in the office of Aco­
lyte to which we have been raised.3 Those in Minor
Orders, since they are on the eve of Subdeaconship,
are very near the time when they will ascend the
1 Dicite Archippo: Vide ministerium quod accepisti, ut
illud impleas. Col., iv, 17.
2 Life of the Saint by De Cambis.
• Minores ordines adepti ita de gradu in gradum ascen­
dant ut in eis cum ætate vitæ meritum et doctrina major
accrescat. Conc. Trid. Sess. xxnr, 2. Subdiaconi ordinen­
tur in ordinibus minoribus jam probati, ac litteris et iis
quæ ad ordinem exercendum pertinent, instructi. Ibid. 13.

124

Instructions.

altar and touch the vessels of sacrifice. There is
no more powerful consideration to lead them to
profit by the graces received with Minor Orders
and advance rapidly in ecclesiastical and sacerdotal
virtues.

XLVIII.
CAN HE WHO HAS RECEIVED MINOR ORDERS RETURN TO
THE LAY STATE?

He may, and in two ways:
1. Freely, of his own choice. This happens from
time to time. There are a certain number who
withdraw at the approach of Subdeaconship, the
obligations of which cause them to hesitate. But
on this point there are two remarks to be made:
the first is that to withdraw without imprudence
or reproach, one must be certain that there is no call
to the ecclesiastical life and that discontinuance is
the will of God.1 The second is that he does not cease,
on returning to the lay state, to possess the powers
of the ordinations received; and that the graces in
1 Demas me reliquit, diligens hoc sæculum. II Tim.,
10.

iv,

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125

which he has participated are, according to many
theologians, sacramental graces. But whether or not
he has received the Sacrament of Orders, one who has
been raised to such a dignity is under a special obli­
gation to live a good Christian life, to serve God
regardless of human respect, to be a devoted son
of the Church and a source of edification to his
brethren.
2. By way of punishment, in virtue of a decision
or decree of ecclesiastical authority. When one in
Minor Orders brings reproach upon his state by his
conduct or falls into some grave fault, he is liable
to be dismissed or even degraded.1
By dismissal all ecclesiastical rights, privileges
and favors acquired by ordination are lost. This
punishment is perpetual in its kind. Degradation
adds to the punishment of dismissal that of public
dishonor. It is inflicted only in very grave cases
and where the evidence has been submitted to a
court; the ceremonial used in this instance may be
found in the Pontifical.
Ecclesiastics raised to sacred Orders are likewise
1 Satagite ut per bona opera certain vestram vocationem
et electionem faciatis. II Pet., i, 10.

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Instructions.

subject to these punishments. Those thus degraded
or deposed are not by that reason freed from the
obligation of chastity and the office.1

1 Etsi irreprehensibilis videatur ingressus, nihilne ultra
timendum? Timendum et maxime. Neque enim quicum­
que spiritu coeperint etiam spiritu consummantur, sed carne
nonnulli. Et Saul princeps constitutus est a Domino, et
Judas non ab alio electus. Oper. S. Bern. Colloq. Simon, 14.

PART II.
MEDITATIONS ON MINOR ORDERS.
SECTION I.
HOLY ORDERS, AND MINOR ORDERS IN PARTICULAR.

MEDITATION I.
THE POWERS LEFT BY OUR LORD TO HIS MINISTERS.

First Point. Picture to yourself Our risen
Savior on the point of ascending into Heaven; His
Apostles are gathered about Him to receive His
last commands. Already He has told them that
He is transferring to them the mission which the
Father gave into His hands and that His work is
to become theirs. (John, xx, 21.) Now He places
at the service of their ministry His omnipotence,
promising to make all their acts valid: Data est
mihi omnis potestas in cœlo et in terra: euntes ergo
dorete omnes gentes. (Matt, xxviii, 18.) Just
as if He were to say to them, “Be not appalled at
the magnitude of your undertaking: remember that
you are the ministers of a glorified and all-powerful
127

128

Meditation.

Man-God. Whenever you act according to your
commission and in My name for the service of My
Father, you will not act alone, for I shall join my
action to yours and supply for your weakness. As
I baptized by your hands when you gave My bap­
tism on the banks of the Jordan, so I shall continue
to baptize, to bless, to consecrate, to absolve and
to preach, with you and through you. You will
seem to do everything alone, but in reality it will be
I who shall give to your works their efficacy.” Ecce
ego vobiscum sum omnibus diebus usque ad consum­
mationem sœculi. Our Lord pledges his aid for
all time, because He sees in His Apostles all those
who shall succeed them and be associated in their
ministry. Bless Him for what He did for you and
His whole clergy by this act. Insignificant as you
may be in the Church, yet, if you have been called
to His priesthood, you were specially present to
His mind at that moment. He knew what you would
be called upon to do for His service, and He destined
for you all the powers and helps that you could
desire in order to conform to His designs.
Second Point. The better to appreciate the
powers which Our Savior bequeathed to Hisministers

The Powers left by Our Lord to His Ministers. 129

and wished you to share, consider their end, their
extent and their effects.
1. Their end is wholly heavenly: They have not
for their direct object temporal advantages and
earthly happiness, as have secular powers, but life
eternal, that is, union with God in this world and
possession of Him in the next, the preparation of
the elect upon earth and their supreme bliss in
heaven. This is what the Father proposed in send­
ing His Son upon earth and anointing Him a priest
forever. Ut omne quod dedit ei, det eis vitam œternam.
(Joan, xvii, 3), the same that the Son intended in
making the Apostles His ministers and making them
share in His priesthood. Et ipse dedit quosdam
quidem apostolos, quosdam autem prophetas, alios
vero pastores et doctores ad consummationem sanctorum,
in opus ministerii in œdificationem corporis Christi.
(Gal., iv, 11.) Hence Orders are instituted for
the salvation and sanctification of souls, propter
electos, ut et ipsi salutem consequantur (II Tim. ii, 10.)
Therefore these powers are wholly supernatural
and heavenly, and every one that receives them can
be called, like Jesus Himself, the minister of the
Holy of Holies, the true Tabernacle of which all

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Meditation.

earthly ones are but shadows and types. Sanctorum
minister et tabernaculi veri, quod fixit Deus et non
homo. (Heb., vin, 2.)
2. Their extent, in a sense, is unlimited. It is
True that each Order taken by itself has its own
particular sphere of activity and its specified duties.
Unicuique sicut Deus divisit mensuram fidei. (Rom.,
χπ, 3.) One in Minor Orders has not the duties
and prerogatives of the Subdeacon, nor the Sub­
deacon those of the Deacon, nor the latter those of
the Priest; but the whole cycle of Orders is coexten­
sive with the plenitude of the priesthood and embraces
all the powers exercised by Our Savior as Priest.
Whether taken singly or collectively, these powers
are absolute and independent of time, person and
place. He whom Our Savior shall make His minis­
ter shall in all places and at all times possess this
dignity. In vain would any created power, no
matter what it might be, attempt to rob him of his
character, debase his dignity, or restrict his prerog­
atives; since this is a gift which God has bestowed
forever, it can not be altered nor can it be lost.
3. As to their effects, they are altogether divine
and far transcending the power of all created agents.

The Powers left by Our Lord to His Ministers. 131
Nothing is more evident if you consider the principal
orders, for instance the priesthood. Suppose an
angel were to have the power of creating, and that
out of nothing he were to bring forth a world like
ours: could he do anything to be compared with
what the priest does when he consecrates the Body
and Blood of Our Savior and offers Him to the Eter­
nal Father as a victim for man’s salvation? What
can a King do on behalf of his subjects which can
be compared with what the priest does when he
imparts to a soul the life of grace, or gives back
to a sinner the friendship of God and his celestial
heritage? Non imperatorum, sed sacerdotum linguœ
claves factœ sunt cœli. (Hildeb.) And as the priest­
hood is divine in character, can we not to some extent
at least, say the same of the other Orders, since all
tend to the same end and contribute to the same
result—the worship of God in a manner worthy of
His majesty, and the raising of souls to participation
in His life and everlasting bliss?
Third Point. Bless the Son of God for having
deigned to call our humanity to share in the exercise
of His priesthood. Not content with making us
His members, animating us with His spirit, and

132

Meditation.

loading us with favors, He ordains us His ministers,
His representatives, He makes us other Christs.
He desires us to perform for His Father and for souls
His own most wonderful deeds: and He sometimes
even makes us do them more strikingly and with more
■ vident results. Nimis honorati sunt amici tui, Deus,
says the Psalmist, nimis confortatus est principatus
eorum. (Ps. cxxxvm, 17.) Thank this Divine
Savior especially for having chosen you for such a
ministry and having placed you among the princes
of His people. As a return for such a privilege give
to Him your whole soul, consecrate to His service
all that you possess, your mind, your heart, your
powers and your life. Beg Him to use freely all
that you have for His own greater glory, and assure
Him that you wish to be ever at His command till
your last breath.
Meditate upon Psalm cxn Laudate, pueri, Dom­
inum. It will inspire in you reverence for divine
worship and zeal for the holy ministry. “To a
wordling the world is everything and God nothing”
says the Curé of Ars, “but to the man of faith illu­
minated by the light of heaven, God is all and the
whole universe but absolute nothingness.”

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133

MEDITATION II.

NUMBER AND VARIETY OF ORDERS.

First Point. The founder of the hierarchy is Christ ;
and the Council of Trent has defined it as an article
of faith that it, as well as the Church, is of Divine
origin. Hence in the hierarchy as in the Church
we find diversity, gradation, and subordination;
or rather it is only in view of its hierarchy and clergy
that the Apostle can truly say of the Church—that
it is one body composed of many members, each
having a certain office to fulfil and the graces proper
to the same: that all labor at a common task and
contribute to accomplish Our Savior’s will, which
is the development and sanctification of His Mys­
tical Body: Multi unum corpus sumus in Christo,
habentes donationes secundum gratiam differentes
. . . . unicuique sicut Deus divisit mensuram
fidei. (Rom., xii, 3-6.) Ad consummationem sanc­
torum, in opus ministerii, in aedificationem, corporis
Christi. (Epii, iv, 12.) Thank Our Lord for the
care He has taken in wisely determining the organ­
ization of the Church, the principal rites of worship,
and the powers of His Ministers. Adore in a spirit

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Meditation.

of faith the ends which He proposes to Himself, and
beg Him to enable you to enter into His spirit and
conform to His views.
Second Point. Consider why Our Savior desires
that there be a variety and hierarchy in Orders.
1. The first reason is the interests of divine worship.
To be worthy of God and profitable to the faithful
This worship must have a certain solemnity, speak
both to the mind and the heart, and be calculated
to arouse in souls holy sentiments and pious feelings.
Now would these effects be forthcoming if there
were but one Order of ministers and but one function
to be performed? With the disappearance of the
numerous officiating ministers and divers ceremonies
there would in a great measure disappear also the
imposing spectacle of the divine mysteries, their
symbolical meanings—the vestiges of the old wor­
ship—the memories of Our Savior’s history, the
anticipations of the heavenly liturgy, the edifying
expressions of charity, mutual respect, deference,
and subordination, which the ministers of the sanc­
tuary in their relations with one another place un­
ceasingly before the eyes of the faithful. The serv­
ices would be marked only by their coldness and

Number and Variety of Orders.

135

monotony, and it would be said of Catholics what
is often said of Protestants, that they have but an
abstract, formless religion, one incapable of appeal­
ing to the emotional faculties, and little in harmony
with the sentiments of the majority of the human
race.
2. The second reason is the dignity of the priest­
hood. What could better emphasize the grandeur
and holiness of the priesthood than this succession
of Orders, of each of which the candidate must show
himself worthy and each of which he must pass
through before he may attain to the sacerdotal state?
The six lower Orders may be compared to the six
steps of the royal throne of Solomon: Sex gradus in
quibus ascendebatur ad solium. (II Par., iv, 18.)
Never have the faithful a more exalted idea of the
priesthood, nor greater esteem for the dignity of
the priest, than when they see him assisted and
served at the altar by numerous ministers, represent­
ing the various grades of the hierarchy, everyone
of whom is above the layman in dignity and author­
ity. Such is the picture of the High Priest of the
Old Law drawn by the Holy Ghost when He desires
to emphasize his greatness and majesty.
Sacerdos

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Meditation.

magnus in ascensu altaris sancti gloriam dedit sanc­
titatis amictum. Circa illum corona fratrum: sicut
plantatio cedri in monte Libano, sic coram illo ste­
terunt omnes filii Aaron in gloria sua, amplificare
oblationem excelsi regis. (Eccbi., iv, 12-14.)
3. A third reason is the spiritual profit of eccle­
siastics. Each successive ordination requires addi­
tional marks of worthiness in the candidates, whilst
it also confers upon them additional graces. Thus
each ordination supplies a twofold means for prog­
ress in virtue. Hence the seminary is a road whose
end is perfection and along which divine grace makes
them almost of necessity advance. Per ordines
quasi per cantica graduum proceditur ad sacerdotium.
(Pet. Bles.) Atque ita de gradu in gradum ascend­
ant, ut in eis cum œtate mtœ meritum et doctrina major
accrescat. (Conc. Trid.) The Divine Wisdom has
not seen fit that the height of ecclesiastical grandeur
and power be reached all at once, lest the peril should
then be too great. Burdens are the more difficult
to bear just in proportion as little preparation has
been made for them, and the more suddenly we
are crowned with glory the greater is the danger
of self-complacency.

Meaning of Orders.

137

Third Point. Thank the Divine Goodness for
having brought into such accord His own Glory
and our sanctification. Observe how admirable
are the designs of Our Savior, whether He acts Him­
self or through His Church. Attingit a fine usque
ad finem fortiter et disponit omnia suaviter. (Sap.,
vin, 1.) Resolve to conform to all His designs con­
cerning Holy Orders, to this end preparing with all
possible care to receive them, performing their func­
tions assiduously, striving to practice the virtues
they require, and, finally, applying to your eccle­
siastical formation and your ordinations the wise
maxim of St. Francis de Sales : sat cito, si sat bene.
Recall to mind, or read in his life, what the holy
bishop thought of Holy orders and of the manner
of preparing for their reception.
MEDITATION III.

MEANING OF ORDERS.

First Point. Admire and bless the divine wis­
dom for having ever employed, in teaching us the
truths of religion, the language best adapted to
our nature and dispositions. From the very begin­

138

Meditation.

ning of the world the heavens published the glory
of the Almighty, and all reasonable creatures could
hear their voice. Under the Old Law the re­
vealed doctrine was made more intelligible to the
senses by the ritual institutions and ceremonies—
numberless figures foreshadowing the marvels to
be realised in later generations. When preaching
the Gospel, Our Savior used to speak in parables,
and His acts many times served to introduce or
confirm His discourses. Such is likewise the prac­
tice of the Church. She loves to speak to the eye
by her worship, her rites, her solemnities, her hier­
archy; and in her sanctuaries just as in nature every­
thing is full of meaning Nihil est sine voce. (I Cor.,
xiv, 10.) With the Church, with Our Savior, there
is not one act that has not a certain signification,
indicative of some plan or of some hidden operation :
I nvisibilia enim ipsius per ea quœ facta sunt intellecta
conspiciuntur. (Rom., i, 20.) Beg the Divine Master
to enlighten your understanding that you may
realise the meaning and signification of the Orders
to which you are called.
Second Point. Holy Orders have a twofold mean­
ing: they are at once a memorial of the life of the

Meaning of Orders.

139

Son of God upon earth with His disciples, and an
image of His life among the elect and His angels in
heaven.
1. What did Our Savior do during His sojourn
upon earth? He prayed, He taught, He exhorted,
He cast out demons and cleansed souls; He offered
Himself up as a victim to vindicate His Father’s
justice; He filled souls with His spirit and His graces.
Is this not what His ministers do today, and what
Holy Orders empower them to accomplish? The
priest celebrates the Divine Sacrifice, the deacon
proclaims the Gospel, the subdeacon reads for the
faithful the oracles of the Prophets and the instruc­
tions of the Apostles, the acolyte sheds on their
souls the light of Faith and the fragrance of virtue,
the exorcist expels demons, the lector recalls to the
faithful the teachings of Divine Wisdom, the ostiary
keeps away from the altars the worldly and unwor­
thy. Unusquisque sicut accepit gratiam illam adminis­
trantes. (I Pet., iv, 10.) Thus the ministry of the
Man-God is renewed among us, or rather perpetu­
ated; for it must be said of all the sacraments and
sacred functions what St. John said of Baptism.
Baptizabat Jesus, quamvis non baptizaret ipse, sed

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Meditation.

discipuli ejus, (ιν, 2.) The functions are diverse,
but the principal agent only one; and the effects
of grace which Our Savior produces through His
ministers are more multiplied, without being less
wonderful, than those of which He Himself was the
cause during His lifetime. Divisiones ministrationum
sunt, idem vero Dominus; et divisiones operationum
sunt, idem vero Deus qui operatur omnia in omnibus.
(1 Cor., xii, 5, 6.)
2. What is Jesus doing in Heaven, and what will
He do for all eternity? “He is there as our Head,”
says the Apostle, “to intercede for us before the
face of God. Ut appareat nunc vultui Dei pro nobis.
(Heb., ix, 24.) He is there as our victim, a noble
victim, but one ever immolated. Vidi in medio
throni et seniorum Agnum stantem tanquam occisum.
(Apoc., v, 6.) He adores the majesty of His Father
in the name of all His members, He praises Him,
blesses Him, and gives Him thanks for us. Vidi et ecce
Agnum supra montem Sion et cum eo centum quadra­
ginta quaior millia; et cantabant quasi canticum
novum ante sedem. (Apoc. xiv, 1, 3.) Whilst ador­
ing His Father with all His members He also with
His Father receives the adoration of every creature.

Meaning of Orders.

141

Et cantabant dicentes: Dignus es, Domine, quoniam
occisus es et redemisti nos in sanguine tuo, et fecisti
nos Deo nostro regnum et sacerdotes. Et erat numerus
eorum millia millium dicentium: Dignus est Agnus
qui occisus est accipere virtutem et divinitatem, et hon­
orem et gloriam et benedictionem, (v, 8-12.) Is this
not the same spectacle which the Church affords here
below to eyes of faith? Is it not this that we behold
during the holy mysteries, that the ministers symbol­
ize in the ceremonies? Yes; by means of the hier­
archy and the functions of Holy Orders we see in
our sanctuaries what St. John saw in heaven—a holy
congregation of worshippers and suppliants, an altar,
a victim ever immolated and ever living, the Lamb
of God performing the office of Mediator—and to
honor and represent this Mediator, a venerable pon­
tiff surrounded by priests clothed in white robes
bearing crowns and offering incense, symbol of the
prayers of the saints. The difference lies in this,
that whereas here below all that is supernatural and
divine remains hidden beneath the veil of mystery,
in heaven all is visible, shining in the full light of
glory: Nunc per speculum in œnigmate, tunc autem
facie ad faciem. (I Cor., xiii, 12.) Quoniam cum
apparuerit, videbimus eum sicuti est. (I Joan, hi, 2.)

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Meditation.

Third Point. Understand the excellence of Holy
Orders and of what esteem they are worthy. How
profitable is it for the Church to have constantly
in her midst not only the person of the Man-God
but also at the same time the substance of His mys­
teries, and to taste beforehand the joys which are
the portion of His glorified members! What happi­
ness for you that the duties which you have to per­
form were and are still those of the Son of God? For
not only priests but also all the ministers of the
Church can say with the Apostle, in the exercise of
their functions, that they hold the place of Jesus
Christ and represent Him here below: Pro Christo
legatione fungimur. (II Cor., v, 20.) What can
we want and what is there left for us to desire other
than to perfectly harmonize our lives and sentiments
with our ministry, acquire the virtues which it de­
mands and ever perform its functions solely for the
glory of God and in the spirit of His Son. Unus­
quisque, sicut accipit gratiam, illam administrantes.
Si quis loquitur, quasi sermones Dei. Si quis minis­
trat tanquam ex virtute quam administrat Deus, ut
in omnibus honorificetur Deus per Jesum Christum.
(I Pet., iv, 10, 11.)

The Effects of Ordination.

143

Qucecumque in ecclesiasticis officiis consistunt, divinis
plena sunt mysteriis, de coelesti dulcedine redundantia,
si tamen diligentem habeant inspectorem. Durand,
Rational. In procem.
MEDITATION IV.

THE EFFECTS OF ORDINATION.

First Point. Adore the Son of God instituting
at one and the same time the sacraments of the Holy
Eucharist and Holy Orders and making the Apostles
partakers of both at the Last Supper. He begins
by consecrating the bread and wine: Accepit panem,
et benedixit et ait: Accipite et comedite; hoc est corpus
meum. (Matth., xxvii, 26.) Then He gives them
the power of reproducing this mystery and charges
them to perpetuate it among the Christian people
till the end of time. Hoc facite in meam commem­
orationem. Quotiescumque enim panem hunc man­
ducabitis et calicem bibetis, mortem Domini annun­
tiabitis donec veniat. (I Cor., xi, 25, 26.) Finally
having made them His representatives and priests,
He declares that they shall no longer be called ser­
vants but friends, and proceeds to treat them as

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Meditation.

such, opening to them His heart and communicating
to them His inmost thoughts and feelings. Then
He invokes His Father in their behalf and calls down
upon their ministry all His blessings. Behold how
great is the love of Our Savior for His ministers and
how precious the graces He longs to bestow upon
them!
Second Point. The sacrament of Holy Orders
has three principal effects which are well worth our
consideration.
1. Character. Like all sacraments that can be
received but once, Holy Orders imprints upon the
soul an indelible character, signum quoddam spirituale
et indelebile (Conc. Trid.), which bears witness at
once to the dignity and powers conferred on the recip­
ient and the graces intended for him. Now, of all
marks of dignity by which man can be honored
there is none greater or more holy. If the character
of Baptism raises the Christian above all creatures
who have not the title of children of God and mem­
bers of Our Savior, the character of Holy Orders
elevates the cleric above all Christians who are not
associated, like him, in the priesthood of the Son
of God. He who receives it in its entirety is enabled

The Effects of Ordination.

145

not only to have a share in all the graces which the
Church can dispense, but also obtains the power of
bringing them forth, and bestowing them upon the
faithful. Thus St. Thomas teaches that priests will
be distinguished in heaven from the rest of the elect
by their “character” and that they will find therein
the complement of their eternal glory: Remanebit in
bonis sacerdotibus ad eorum gloriam.
2. Sanctifying Grace. This grace poured into the
soul together with charity renders the soul pure,
holy, and pleasing to God. Quia caritas Dei diffusa
est in cordibus vestris per Spiritum sanctum qui datus
est nobis. (Rom., v, 5.) Sicut elegit nos in Christo,
ut essemus sancti et immaculati in conspectu ejus in
caritate. (Ephes., i, 4.) The glory of God and the
sanctification of souls require the sacred minister
to be the more stainless, the more saintly, the more
fervent inasmuch as his relations with sanctity itself
are closer and more intimate. Sanctificabor in iis
qui appropinquant mihi, says the Lord, et glorificabor
in conspectu populi. (Lev., x, 5.) If, then, he re­
sponds to the designs of heaven, if he places no
obstacle in the way of his own sanctification, the
graces which he possesses cannot fail to have an

146

Meditation.

increase; at each successive ordination God will in­
fallibly augment them in proportion to his promotion
in rank. Quemcumque elegerit Dominus, ipse erit
sanctus. (Num., xvi, 7.)
3. Sacramental Graces. While impressing upon
the soul a special seal and causing within an increase
of sanctifying grace, Holy Orders also confers upon
the minister of God a positive and strict right of
receiving at the proper time the supernatural helps
which he shall need for the worthy and fruitful dis­
charge of his duties : Ut eat et fructus afferat et fruc­
tus ejus maneat. (Joan., xv, 16.) Just as sancti­
fying grace leads to his attainment of a state of
justice and sanctity befitting the rank which he holds
in the sacred ministry, so the actual graces of light
and strength which a worthy reception of Orders
insures, enable him to conquer the difficulties that
he may encounter in the performance of his office. ’
Now, the number and value of these graces are incal­
culable and beyond all conception.
Third Point. Weigh well these considerations.
The higher the appreciation you have of the graces
of Holy Orders, the more careful you will be to make
yourself worthy of them, the greater will be your

The Effects of Ordination.

147

zeal in desiring them, the more vigilant your watch­
fulness in profiting by them, the greater your fidelity
in increasing them and in showing your gratitude
for them. Reflect that, if the efficacy of ordination
produces within you its real fruit, you ought to be
wholly transformed interiorly—Quam qui accipiunt,
quasi alio accepto corde immutantur. (Saint Greg.)
—and that this transformation is essential to make
you truly the representative of Jesus Christ, and
that the priesthood will avail you little, as the Apos­
tle aptly says, if it does not render you a worthy
minister of the New Testament in spirit and truth,
before God and man: idoneum ministrum Novi Testa­
menti, non littera sed spiritu. (II Cor., in, 6.)
Read in the First Book of Kings what Samuel
told Saul concerning the fruit which the unction
was to produce within him: Insiliet in te Spiritus
Domini et mutaberis in virum alterum: and what the
sacred historian adds : Immutavit ei Deus cor aliud et
insiluit super eum Spiritus Domini. (I Reg., x, 1,
10.)

148

Meditation.
MEDITATION V.

THE SOVEREIGN IMPORTANCE OF RECEIVING
ORDINATIONS WELL.

First Point. St. Paul advises Timothy not to
be too hasty in laying on hands, even in the case of
those whom he might be absolutely sure were called
to the holy ministry, but rather to delay the confer­
ring of orders till the candidates should have suffi­
ciently progressed in the attainment of the requisite
virtues and graces : Testor coram Deo et Christo Jesu.
Manus nemini cito imposueris, neque communica­
veris peccatis alienis. (I Tim., v, 21.) “Not the
newly-converted,” says the Apostle—Non neophy­
tum (hi, 6)—“not the uncertain, nor those whose
fidelity has not been proved:” Probentur primum.
(in, 10.) In speaking thus he but lays down the
principles followed by the Divine Master in the for­
mation of His Apostles. Though chosen by Himself
from the best among the Israelites, yet Our Lord
deemed it necessary to employ three years to prepare
them for their ministry. Throughout the whole
of this period they were to have His example con­
stantly before their eyes and share in His labors;
they are His companions in prayer; He teaches them

Sovereign Importance of Ordinations.

149

His maxims; and it is only after He has seen them
sufficiently conversant with His doctrine and His
maxims, and able to receive profitably the gifts of
His Spirit, that He puts into execution His designs
by imparting His power and ordaining them to con­
tinue His labors. Beg of Our Divine Master grace
to profit by this example, and by the lessons of His
Apostle.
Second Point. Consider how important it is that
ordinands prepare most conscientiously for the re­
ception of Holy Orders.
1. These orders can be received but once. Holy
Orders is unlike the sacrament of Penance. It is
unquestionably a great misfortune and a horrible
sacrilege for one to confess and communicate without
the requisite dispositions. Yet should this occur
and this sin be committed, the evil can be repaired
by a good Confession and Communion. But since
Holy Orders cannot be repeated, a bad ordination
can never be repaired by a better reception of Orders.
Of course such a profanation can be forgiven; but
its consequences and the punishment it entails can
never be taken away. What assurance can there
ever be that all the graces thrust aside voluntarily

150

Meditation.

by such an ordination have been regained by re­
pentance? We must, then, be ready against the
coming of the Master, and take in its strictest sense
the advice of St. Bernard: Time Jesum venientem
et non revertentem. Blessed are they whom He shall
find ready at His coming! Beati quos cum venerit
Dominus,invenerit vigilantes! (Luc., χπ, 37.) Woe
to those who shall have followed in the footsteps of
the unfaithful Esau and the perfidious Judas! Ne
quis profanus ut Esau. Scitote enim quoniam et pos­
tea cupiens benedictionem reprobatus est: non enim
invenit pœnitentiœ locum. (Heb., xii, 16.)
2. At ordination a sacramental grace is imparted
for our whole life and is to influence every instant of
our existence. The ordinand obtains not only an
increase in sanctifying grace, but in addition as we
have already seen, a strict right to receive from God
at the proper time the helps necessary for the worthy
and fruitful performance of his duties. Every time
a priest discharges any of his duties he is aided by
the Holy Ghost in proportion to the assistance he
merited at the time he entered the holy ministry.
If his dispositions were not of the highest order then,

Sovereign Importance of Ordinations.

151

he receives less grace: if his dispositions were bad
at that moment, then he is entitled to no succor at
all. And as an observer may judge by a person’s
least action what sort of a constitution he was en­
dowed with at birth and in what condition of strength
or weakness he is at present, so, very often, it is
enough to see a priest preaching, celebrating, pray­
ing, etc., to form a prudent estimation of the degree
of virtue he possesses and what amount of grace he
received at his ordination.
3. Upon the good or bad ordination of ecclesiastics
depends nearly always the salvation or damnation of
many souls; in a measure, what Simeon said of Christ
their Master and Model can be applied to every ordinand. Positus est hic in ruinam aut in resurrectionem
multorum in Israel. (Luc., π, 34.) This is how a
holy Pope, St. Leo, puts this truth, at first in his own
decrees, and then in the collection of laws made
by the Church : Sacramentum sacerdotalis promotionis
prœ cæteris omnibus accurate et digne dandum et acci­
piendum est. Cœtera enim sacramenta unicuique prop­
ter se dantur, istud non propter se datur sed propter
alios; et ideo necesse est ut vero corde nudaque conscien-

152

Meditation.

tia sumatur. (Decret.) A serious defect, then, in
your ordination would not be an ordinary sin or sim­
ple sacrilege; it would be like an original sin whose
guilt you would incur and the pollution of which
you would impart to the faithful instead of communi­
cating to them divine grace.
Third Point. What are you doing to prepare
yourself for your coming ordinations? Are you
profiting by the graces of seminary life? Are you
advancing in virtue and knowledge as rapidly as in
age? What progress have you made since you re­
ceived the tonsure? There is no need of being con­
scious of your virtues and merits; but there is need
that you be able to ascertain that you have at heart
your spiritual advancement and that you are not
leading an indifferent and lukewarm life. Take
courage, then, and fortify yourself in your resolu­
tions. Be not content with saying, “I do not want
to be ordained unworthily,” but rather, “I shall
leave no stone unturned in my efforts to bring to
my ordination the most perfect dispositions.” Be
sure that howsoever arduous your preparation be,
you will regret it neither in this life nor in the next.
But on the contrary, if you are negligent, if you waste

The Immediate Preparation for Ordination. 153

your time, like the unprofitable servant in the par­
able, you may well fear that you will repent either
here or hereafter.
You will do well to read and meditate upon the
parable of the negligent servant in St. Luke, xii,
42-48.
MEDITATION VI.

THE IMMEDIATE PREPARATION FOR ORDINATION.

Fibst Point. Observe with what care Our Di­
vine Master prepared His Apostles for the reception
of the character and the spirit of the Priesthood.
At the Last Supper, before making them priests
like Melchisedech, or rather like Himself, Who is
the Priest par excellence and the only true High
Priest of the Most High, before giving into their
hands the eucharistie sacrifice with the power of
consecrating His Body and Blood, He begins by
washing their feet: Cœpit lavare pedes eorum. (Joan.,
xiii, 5.) He impresses upon them the necessity of
being purified from the least stain: Nisi lavero te,
non habebis partem mecum. Thus does He stir up
their humility, their faith and their charity. But
it is not enough. That they may be prepared for

154

Meditation.

the coming of the Holy Ghost, He commands them
to dwell ten whole days separated from the world,
under the eye of God alone, in meditation and prayer
with His Blessed Mother and the disciples: Sedete in
civitate quoadusque induamini virtute ex alto. (Luc.,
xxiv, 49.) Thank Our Lord for giving to His
Church such an example of preparation for the re­
ception of Orders and for having it recorded in the
Scripture. This example is a lesson for you ! May
it teach you to prepare well for your ordinations
and make you worthy of the graces in store for you!
Second Point. Consider the reasons which
oblige you to make a fervent proximate preparation.
1. The Church invites you to do so. Not only does
she offer up special prayers for you at the approach
of ordination, not only does she impose works of
mortification upon her children then, and recommend
your ecclesiastical superiors to come to your aid
by calling you to the exercises of a holy retreat,
but she also expressly warns you at different times
through the voice of the Bishop not to present your­
self to him for ordination without having reflected
well and brought with you the dispositions which
your Orders demand. There is not an ordination

The Immediate Preparation for Ordination. 155

that is not preluded by warnings of this sort: Videte
quœ in domo Domini agere debeatis ....
Agnoscite officium vestrum. . Iterum atque iterum
cogitare debetis. The Church, then, desires you to
prepare for Orders after the manner of the Apostles
at the Last Supper and at Pentecost.
2. The principles of theology make it your duty.
It is the teaching of all the Doctors of the Church
that all the Sacraments, Holy Orders included, de­
mand certain dispositions of mind and heart for
their fruitful reception, and that the more perfect
these dispositions are, the more abundant and
precious will be the graces imparted: Omni habenti
dabitur et abundabit. (Matth., xxv, 29.) Like the
miraculous oil blessed by the Prophet (IV Kings,
iv) the flow of Our Savior’s grace is measured by
the capacity of the receptacles. It ceases to flow
only when they are filled to overflowing and a con­
tinuance would mean waste: Dat enim ibi Dominus
benedictionem, ubi vasa vacua invenerit. (IV Imit.,
15.) At ubi locum non invenit, oleum stare necesse
est. (S. Bern.) Now, is it not the duty of an aspir­
ant to the priesthood so to shape his actions that
the sacrament of Holy Orders may produce within

156

Meditation.

him all its fruits, and thus secure for his ministry
all the blessings intended for it by heaven? He
should, then, be more fervent in his preparation the
nearer it approaches, by purifying his heart by lively
contrition, and expanding his soul with holy aspira­
tions and generous resolutions. Si quis emundaverit
se ab istis, says the Apostle, speaking of the failings
to which a minister of God may become subject,
erit vas in honorem sanctificatum et utile Domino ad
omne opus bonum. (II Tim., ii, 12.) Ego sitienti
dabo de fonte aquce vitœ gratis. (Apoc., xxi, 6.)
3. Experience shows lhe importance of preparation.
Clerics who have already received orders, as well
as superiors experienced in the training of ordinands,
have come to learn how innumerable are the lights,
graces, and sublime sentiments of which a long and
fervent preparation is the source. In general, the
more an ordinand strives to live in the spirit of God,
the more is Our Savior pleased to shower His gifts
upon him. A few days of fervent preparation are
sufficient to transform a soul and cause it to rise to
a perfect life. A good retreat will make us form
firm convictions on the teachings of faith, and gen­
erously embrace sacrifices from which we have re­
coiled for years.

Importance of Minor Orders.

157

Third Point. Promise Our Lord to prepare for
Minor Orders even more faithfully than you did
for Tonsure. Reflect deeply upon the truths of
Christianity and the principles of the sacerdotal
life. Prepare your heart by purifying it from the
least stain and freeing it from all attachments. In­
flame your soul with a lively and ardent desire to
belong wholly to your Savior, to live for Him alone,
and to act, as far as in you lies, only under the in­
fluence of His spirit: Qui timent Dominum prœparabunt corda sua et in conspectu illius sanctificabunt
animas suas. (Eccl., h, 29.) To arouse yourself
to greater vigilance and to guard more effectually
against surprise, read the two parables related in
the twentieth chapter of St. Matthew, that of the
ten virgins and that of the two servants.
MEDITATION VII.

IMPORTANCE OF MINOR ORDERS.

First Point. Adore Our Divine Master pro­
claiming at the same time the true worth of His
Precursor and the greatness of His ministers. He
praises highly the mission and virtues of St. John

158

Meditation.

the Baptist. Quid existis in desertum videre? Pro­
phetam? Etiam dico vobis et plus quam prophetam.
Hic est de quo scriptum est: Ecce ego mitto Angelum
meum ante te. (Matth., xi, 9, 10.) But lest this
eulogy should diminish the esteem due the ministry
He was about to establish, and the respect to be
paid those whom He should invest with it, He adds,
after saying that John the Baptist is a prophet and
more than a prophet, that he who holds the lowest
rank in the kingdom of God, or who exercises the
least ministry in the Church which He had come to
found, is greater than John. He receives from God
a greater dignity; he has higher functions. Major
inter natos mulierum propheta Joanne Baptista nemo
est; qui autem minor est in regno cœlorum major est
illo. (Luc., vu, 28.) Thank Our Savior for these
words so striking and so precious to you.
Second Point. From these words must be drawn
two conclusions, one referring to Minor Orders, and
the other to the Priesthood.
1. Minor Orders are far above, not only all earthly
dignities, but also the Levitical ministry and even
the missions of those extraordinary men whom God
raised up at divers times for the guidance, protection

Importance of Minor Orders.

159

or reform of His people Israel. This is evident from
Our Lord’s words, and the conclusion is not at all
to be wondered at. Indeed, the importance of the
duties to be performed in a society is in proportion
to the dignity of the society itself. Now no society
can be compared to the Church. The Synagogue
is as different from it as the foundation is from the
completed edifice, as figure is from reality, as the
roughdraft is from the finished copy. Non accessistis
ad tractabilem montem et accensibilem ignem, said
the Apostle to the Hebrew converts, sed accessistis ad
Sion montem et civitatem Dei viventis Jerusalem, et
Testamenti novi mediatorem Jesum. (Heb., xii, 18,
22.) There is a still greater difference between
the Church of Jesus Christ and civil societies—the
difference between heaven and earth, between spirit
and matter, between eternity and time; for the end
of the latter is the temporal advantages of the pres­
ent life, while the Church’s end is to place us for all
eternity in the possession of heavenly happiness.
Quanto ergo anima corpore prœstantior est, tanto est
sacerdotium regno excellentius, say the Apostolic Con­
stitutions.
2. Though far superior to worldly honors and to

160

Méditation.

the dignities of the Mosaic religion, still they are
but a first step in the hierarchy of the New Law,
and merely the entrance to the ecclesiastical career.
He who is invested with these first Orders begins to
have a share in the powers of the great High Priest,
but a share which is still very small; hence they are
called “Minor” and not “Major and “Sacred”
like those which are to follow. What is most hon­
orable to their recipient and what should most arouse
his gratitude is the fact that they bring him nearer
to the priesthood, that they are a promise and an
earnest of its sacred character. Soon, after he has
served a short time upon the steps of the altar, he
will be empowered to ascend them to celebrate the
divine sacrifice: Qui bene ministraverunt gradum
bonum sibi acquirent. (I Tim., iii, 13.) To him
will fall the happy lot of consecrating the divine
Host, of offering It to the Lord, of distributing the
Flesh of the Victim to the faithful and filling their
souls with His spirit. Already he can say with con­
fidence: Introibo ad altare Dei, I shall go up to the altar
of God. (Ps. xlii, 4.) This should be the special
subject of his wonder and of his thanksgiving.

Importance of Minor Orders.

161

Third Point. Beg Our Lord to place in your
heart a great esteem for Holy Orders and a sovereign
veneration for the divine ministry. If you would
be permeated with these sentiments, meditate often
and prayerfully upon the priesthood. Consider
in the light of faith the powers it confers, the obli­
gations it imposes, and the holiness it demands. As
a rule the zeal of ecclesiastics for their own sancti­
fication is in proportion to the esteem in which they
hold their vocation and its prerogatives; and this
esteem increases the more they meditate, exciting
by reflection and prayer a lively and practical faith :
Est fides sperandarum substantia rerum, argumentum
non apparentium. (Heb., xi, 1.)
Recall the sentiments of St. John the Baptist at
the sight of Our Savior humbled before him; this is
how you ought to humble yourself when you see
Him humbled in His churches, making you exercise
in His place His authority and His functions. Ego
a te debeo baptizari et tu venis ad me! (Matth., iii,
14.)

162

Meditation.
MEDITATION VIII.

THE IMPORTANCE OF PREPARING MOST CARE­
FULLY FOR THE RECEPTION OF MINOR ORDERS.

First Point. God requires pure hearts and wellprepared souls for the reception of His Spirit. It
is very evident that He seldom accords great graces
’.vithout first having prepared those whom He would
thus honor. Often He begins by inspiring them with
the thought of these graces; then He causes these
favored ones to esteem them, and then to desire
them. Such was His plan when He willed to give
the Law to Moses and the Pontificate to Aaron.
Our Savior followed the same plan with regard to
His Apostles. At first He spoke vaguely to them
of their vocation; then little by little He unfolded
to them its excellence, its obligations, its hardships,
and its dangers. Before sending them the Spirit
of wisdom and strength, He takes pains to tell them
about Him that they may expect His coming and
hence prepare to receive Him. This should suffice
to make you realize your obligation of acquiring
the proper dispositions for Holy Orders, if you wish
to receive the plenitude of their graces. Qui timeni
Dominum praeparabunt corda sua. (Eccli., ii, 20.)
Si quis emundaverit se, erit vas in honorem sanctifica-

Preparing for Minar Orders.

163

tum et utile Domino, ad omne opus bonum paratum.
(II Tim., π, 21.)
Second Point. Minor Orders demand, if not
greater preparation than Major Orders, at least
greater solicitude and more careful attention. The
reason is :
1. If you are not on your guard you will be in­
clined to be negligent in this preparation, and for
two reasons—First, because the conferring of Minor
Orders, and the exercise of their functions do not
appeal forcibly to the senses or inspire awe. They
make no change in the exterior position of the
ordinand, as do Tonsure and the Subdiaconate.
Opportunity of exercising their functions is rare,
and even when such presents itself it makes little or
no impression because we have often seen the same
duties performed by simple laymen, or perhaps we
ourselves have performed them before our ordina­
tion. There is danger of underestimating them and
of being little touched by their performance.
Secondly, because ordinarily these four Orders
are received at one time. Each of them deserves a
special preparation. The powers, excellence, obli­
gations and virtues of each ought to be successively
studied. Considerable time might well be employed

164

Meditation.

in entering into the spirit of each. Pope St. Inno­
cent the First says: Ne cito quisquam Lector, ne cito
Acolytus fiat. But what often happens? Less
stress is laid upon the preparation for the four Minors
put together than for one of those following, or even
for simple Tonsure.
2. If you properly prepare for these Orders, that
is to say, if you conscientiously endeavor to obtain
the dispositions required to receive, at your ordina­
tion, the graces which should be its fruit, then there
will be every reason to hope that you will dispose
yourself equally well for Sacred Orders and that
thus you will receive at your ordination to the priest­
hood graces so abundant that your ministry will
be a holy and a fruitful one. Now what could be
of greater value to you from any and every view­
point? If there is anything to be compared to the
pearl of great price, which is to be bought at any
cost, is it not the grace of a fruitful priesthood and
a holy ministry? Who would not say of the spirit
of Jesus Christ, the Sovereign Priest, what St. Paul
said of His knowledge and love: Quœ mihi fuerunt
lucra, hœc arbitratus sum propter Christum detrimenta.
Verumtamen omnia detrimentum facio et arbitror ut
stercora, ut Christum lucrifaciam. (Phil., hi, 7, 8.)

Preparing for Minor Orders.

165

Third Point. Promise Our Lord., then, to pre­
pare for your ordination to the best of your ability,
by pious reading, serious reflection and frequent
prayer. Upon this point listen neither to the world
nor to nature, pay no heed to common practice.
Listen to the voice of faith alone. Faith, when lively
and strong, produces the same effect upon the spirit
as optical instruments do upon the senses. It seems
to annihilate distance, bringing objects nearer and
changing their dimensions and nature. It brings
to view innumerable things whose existence was un­
suspected, and things which we fancied best known
become in its light entirely different from what we
thought them : Quœ per se vilia sunt, fides efficit pre­
tiosa. Now there is nothing that is so particularly
the proper object of faith, nothing in regard to which
reason and the senses are less discerning, than Orders
and the holy ministry.
In order to excite yourself to prepare well and to
become faithful to the first graces of Holy Orders,
remember these words of Our Lord: Euge, serve bone
et fidelis: quia super pauca fuisti fidelis, supra multa
te constituam; intra in gaudium Domini tui. (Matth.
xxv, 21.)

SECTION 2.
THE ORDER OF OSTIARY.

MEDITATION IX.

THE PRIMARY CAUSE AND OBJECT OF THIS
ORDER.

First Point. Adore the Son of God burning
with zeal for the glory of His Father and the honor
of His House. Not content with affording an ex­
ample of the most perfect exactitude in the sacred
precints, He wishes, in addition, to be to His minis­
ters the exemplar of the courage and constancy with
which they are to make the churches entrusted to
their care respected and venerated. The least irrev­
erence arouses His attention: Non sinebat ut quisquam transferret vas per templum. (Marc., xi, 16.)
And when the abuse is public and becomes a scandal
this Divine Master seems to forget His gentleness
and express only wrath : Cum fecisset quasi flagellum,
omnes ejecit de templo; et nummulariorum effudit œs
166

Object of the Office of Ostiary.

167

et mensas subvertit. (Joan., ii, 15.) Et dicit eis:
Scriptum est; Domus mea, domus orationis meabitur;
vos autem fecistis illam speluncam latronum. (Matth.
xxi, 13.) In this manner He commenced His min­
istry, in the same way He closed it. Admire with
the Apostles this spirit of Our Divine Master, and
beg Him to instil these virtues into your soul.
Second Point. Consider the object of the office
of Ostiary.
1. To perpetuate in the Church the example of
piety and zeal which Our Lord has given us. As
it is of the utmost importance that the faithful have
a sovereign regard for God and His worship, He has
willed that there be in the ranks of His clergy an
order of ministers whose office it is to impress this
feeling deeply in their hearts. As there is a min­
ister for sacrifice, another for the Sacred Word, one
for Baptism, and still another for the Eucharist,
so also is there a minister of the House of God. Our
Lord chooses for this office one of those who have
already taken Him as their portion and their herit­
age. He introduces him into His temple, and He
entrusts him with its care and management. He
places in his hands all the objects of worship and

168

Meditation.

the treasures of the sanctuary, enjoining upon him
to guard and care for them all. Then He says to
the Church, “Behold how I honor My Father: I
consider that life well-spent whose days have been
passed in caring for His House.” Ego honorifico
Patrem meum. (Joan., viii, 49.)
Could there be a better means to inspire the
faithful with the respect they ought to have for the
Majesty of God? In matters of practical conduct,
nothing is more efficacious and instructive than
example; the greater portion of mankind says with
St. Thomas, Nisi videro non credam. (Joan.,xx,25.)
2. To make the presence of Our Lord in the Holy
Eucharist more real to the faithful and inspire them
with a proper appreciation of this stupendous fact.
The Son of God is in His Sacrament : He is present
as God and as Man: He is there living; but in secret,
in abscondito. (Matth., vi, 6.) Faith reveals His
presence to us, but nothing manifests it to our senses.
Who, then, is to set it before us? Who will stir up
our hearts and inspire us with loving regard and soli­
citude for It?—Images? Statues? The sanctuary
lamp? No, these are too little! To the Living
God there must be paid the living homage of min­

Object of the Office of Ostiary.

169

isters devoted and fully appreciative, whose duty it
shall be to repeat unceasingly to blind and uncom­
prehending mankind, with the Precursor and the
Angels of heaven: Medius vestrum stetit quem vos
nescitis (Joan., π, 26.) Ecce tabernaculum Dei
cum hominibus et habitabit cum eis; et ipse Deus cum
eis erit eorum Deus. (Apoc., xxi, 3.)
3. To see that the Divine Sacrifice is honored by
a reverent and decorous attitude on the part of the
assembled faithful. This is the Mystery that espe­
cially sanctifies our altars and makes our sanctuaries
worthy of the admiration of heaven itself. Never
has the Man-God more right to veneration, never
does He more merit our adoration, than when He
thus abases Himself, even to immolation, before the
greatness of His Father: Dignus est Agnus qui occi­
sus est accipere virtutem et divinitatem et fortitudinem
et honorem et benedictionem in sœcula sœculorum.
(Apoc., v, 12.) Should it not be the first duty of
the priest and his dearest privilege to honor the Lamb
of God during the sacred Mysteries and to give to
the faithful an example of the veneration and ador­
ation which are due to the Divine Victim?

170

Meditation.

Third Point. Thank the Son of God for having
chosen you to watch and guard over the dignity of
His mysteries. How your faith should make you
rejoice at such a lot! Beati oculi qui vident quœ vos
videtis. Dico enim vobis quod multi prophetœ et reges
voluerunt videre et non viderunt \ (Luc., x, 23.) David,
who so ardently longed to build a temple to His
Lord, would have preferred your office to his royal
crown: Quam dilecta tabernacula tua, Domine vir­
tutum! Beati qui habitant in domo tua, Domine!
Quia melior est dies una in atriis tuis super millia!
Elegi abjectus esse in domo Dei mei, magis quam ha­
bitare in tabernaculis peccatorum. (Ps. lxxxiii, 11.)
Implore your Divine Master to cause like sentiments
ever to reign in your soul. Filius honorat patrem
et servus Dominum suum. Si ergo pater ego sum, ubi
est honor meus? et si Dominus ego sum, ubi est timor
meus? says the Lord in Malachy.
These words, St. Cyril of Alexandria tells us, are
addressed to the ministers of the altar, to those who
have not at heart the glory of the divine majesty:
De iis hoc intelligendum est qui sacro altari servare
non student congruam ac debitam reverentiam.

The Dignity of the Office of Ostiary.

171

MEDITATION X.
THE DIGNITY OF THE OFFICE OF OSTIARY IN
THE HOUSE OF GOD.
«

First Point. Adore in the Person of the Word
made Flesh the source of all light and supernatural
gifts. He alone is capable of giving us an adequate
idea of His perfections: He alone can make us fully
appreciate all that appertains to His worship and
concerns His glory: Nemo novit Patrem nisi Filius
et cui voluerit Filius revelare. (Matth., xi, 27.)
But it is to humble souls and loving hearts that He
communicates His secrets. Bless Our Divine Mas­
ter that this is so, as He Himself blessed His Father
for it: Confiteor tibi, Pater, quia abscondisti hœc a
sapientibus et prudentibus, et revelasti ea parvulis.
(Matth., xi, 25.) Protest to Him that you are His
disciple and that you desire to know His sentiments
only that you may conform your own to them and
make them the rule of your life.
Second Point. If the office of Porter of the
House of God seems to you of little distinction, con­
sider the sentiments of Our Lord on this point : they
are revealed to us by His own actions and the feelings
with which He inspired the Saints.

172

Meditation.

1. In becoming man, the Son of God annihilated
Himself that He might offer fitting homage to His
Father. He placed all his happiness in honoring
the Divine Majesty even to the detriment of His
own glory, that is, at the expense of all the esteem
and regard that His humanity could obtain here
below. His motto was : Non quæro gloriam meam,
sed honorifico Patrem meum. (Joan., viii, 49.) He
prayed with the people in the House of His Father;
He loved the beauty of its sanctuary, and, not content
with being a model of piety and prayer, He was ever
solicitous to maintain decorum and recollection in
the Temple. When He saw its holiness profaned,
He seemed unable to contain Himself. The indig­
nation that He experienced was as a fire that encom­
passed His soul and carried Him to holy excess : Et
docebat dicens: Nonne scriptum est: Quia domus mea
domus orationis vocabitur? (Marc., xi, 17.) Nolite
facere domum Patris mei domum negotiationis. ( Joan.
i, 16.) Inspired with such a spirit of religion and
such an ardor for the glory of the Divine Majesty, is
it conceivable that Our Lord should not have deeply
at heart the honor of His churches and the splendor
of His solemnities? How could He fail to bless those

The Dignity of the Office of Ostiary.

173

who consecrate themselves to their care? How
could He but attach to their least duties the greatest
importance and count their least offices far beyond
all the dignities and honors of the world?
2. The feelings of holy priests and fervent eccle­
siastics cannot differ from those of Our Lord, whose
representatives and mouth-pieces they are’: Qui ad­
haeret Domino, unus Spiritus est. (I Cob., vi, 17.)
But if you wish to know what they have thought
of Minor Orders, that of Porter in particular, you
have only to read their lives and recall their words.
Take St. Paulinus, for example. After he had left
the world and consecrated himself to God, this rich
personage, this former consul, this worthy friend of
Ambrose, of Jerome, and of Augustine, whom the
church of Rome had been proud to raise to its episco­
pal throne, avers that he has but one ambition, that
he seeks but one pleasure—to exercise the humble
office of Porter in the church of St. Peter of Nola,
to embellish its sanctuary, to sweep it by day and
guard it by night. Take Nepotian, that young
priest resplendent with so many gifts and of such rare
worth that St. Jerome suspends his scriptural labors
in order to transmit to posterity an encomium of

174

Meditation.

his virtues. He made the House of God his dwell­
ing-place and seldom went out of it: Ubicumque
eum quaereres, in ecclesia invenires. His aim and
his happiness lay in causing order, neatness and god­
liness to prevail in every corner. Nothing seemed
of too little consequence to claim his attention. Erat
sollicitus si niteret ditare, si pavimenta tersa, si parietes
absque fuligine, si vela semper in ostiis, si sacrarium
mundum, si vasa luculenta; et in omnes caeremonias
pia sollicitudo disposita non majus, non minus negligebat officium. But is this not even now a character­
istic of all saintly priests? Seeing nothing greater
than God they place their glory in humbling them­
selves with and for Him, and in doing homage io
His abasement by sharing in it. The lower in the
eyes of men are the functions which they perform,
the more honorable and dear they become to them:
Ante Dominum vilior fiam plus quam factus sum, say
they with the Psalmist, et ero humilis in oculis meis.
(II Reg., vi, 22.)
Third Point. Give thanks to the Son of God
for the honor He has conferred upon you and for
the office he has entrusted to you in His House : Bea­
tus quem elegisti et assumpsisti: inhabitabit in atriis

The Dignity of the Office of Ostiary.

175

tuis, Domine. (Ps. lxiv, 5.) Implore Him to be­
stow upon your heart enlightened eyes that you may
know and appreciate this great favor : Det vobis illu­
minatos oculos cordis, ut sciatis quœ sit spes vocationis
ejus et quœ divitiœ hæreditatis ejus in sanctis. (Eph.,
I, 17.)
The eyes of the heart are the supernatural lights
with which faith illumines the soul concerning God
and divine things. He who has even but a small
comprehension of these things can have esteem for
no other : Cernenti in luce Deum, angustum est omne
quod cernitur. (Saint Greg.) And he who has
esteem only for God and divine things, infinitely
appreciates all that contributes to His glory and
thus draws down upon himself His blessings.
Father Eudes had the spirit of religion in the high­
est degree. One day he was apportioning off to the
members of his community the different offices; reach­
ing that of sacristan, he paused and said, with a deep
feeling of piety which touched the hearts of all, “Here
is the holiest charge in the house.”

176

Meditation.
MEDITATION XI.

PREROGATIVES OF THE ORDER OF OSTIARY:
HONOR, ADVANTAGES, HOLINESS.

First Point. Adore in the Person of the Son of
God made Man the plenitude of all perfection, light,
power, and glory: Quia in ipso complacuit omnem
plenitudinem habitare. (Col., i, 19.) He is not
only sovereign, He is also alone in all that He is, in
all that He possesses, and in all that He does. Con­
fess with the Church that He alone is holy, He alone
great, He alone the Most High: Tu solus sanctus,
tu solus Dominus, tu solus altissimus, Jesu Christe.
Acknowledge Him as your only Master and your
only Lord: Solum Dominatorem et Dominum nos­
trum Jesum Christum. (Jud., 4.) Congratulate your­
self that you belong to Him as an ecclesiastic by a
special title, and beseech Him to make you appre­
ciate all the blessings that your ministry secures for
you.
Second Point. Consider how honorable, profit­
able, and holy a career it is to be attached as you
are to the service of the Man-God.
1. It is regarded as highly honorable to be in the
service of a prince, to be connected with him, to be

Prerogatives of the Order of Ostiary.

177

of his household. The greater the prince, the more
illustrious and powerful, the more do his retainers
glory in having him for their lord and in proclaiming
themselves his servants. According to this prin­
ciple, how glorious is it to be in the service of the Son
of God, to be numbered among His ministers! The
Son of God is not a mere prince of this world; He
is not a mortal king whose power is limited and per­
ishable, He is the absolute Master of heaven and
earth, the immortal King of ages, the Creator, and
the Supreme Arbiter of all that exists: Vocatur
nomen ejus Verbum Dei, habet in vestimento suo scrip­
turn: Rex regum et Dominus Dominantium. (Apoc.
xix, 13,16.) Furthermore, are there any titles more
magnificent than those which the Holy Ghost and
the Church apply to His ministers? Vos sacerdotes
Domini vocabimini, ministri Dei nostri dicetur vobis.
Fortitudinem gentium comedetis et in gloria eorum
superbietis. Omnes qui viderint agnoscent quia isti
sunt semen cui benedixit Dominus. (Isai., lxi, 6, 9.)
2. It is considered a great prerogative to serve a
master who is rich, generous and powerful. What
master is there who for wealth, generosity and power
can be compared to the Son of God made Man? His

178

Meditation.

charity is boundless, His treasures are without meas­
ure. All that appertains to the Father, belongs
also to the Son, and the whole world is in His hands :
Omnia dedit ei Pater in manus. (Joan., xiii, 3.)
Quern fecit haeredem universorum. (Heb., i, 2.) In
entrusting to the Apostles their mission He tells
them that all power is given Him in heaven and on
earth, and that there is nothing that He cannot turn
to their profit: Data est mihi omnis potestas in cœlo
et in terra. (Matth., xxviii, 18.) What gratitude
do you owe Him for having attached you so closely
to His person and destined you to so large a share in
His graces! Benedictus Deus et Pater Domini nostri
Jesu Christi, qui benedixit nos in omni benedictione
spirituali in coelestibus in Christo, ut ostenderet abun­
dantes divitias gratiæ suœ super nos in Christo Jesu.
(Eph., i, 3.)
3. He is esteemed happy who can look back upon
a life nobly employed in great actions and in coop­
eration in eminent and holy works. But where is
the undertaking that for nobility and greatness, as
well as for sanctity, can be compared to the mission
which brought Our Savior upon earth and whose
accomplishment He has entrusted to the Church?

Prerogatives of the Order of Ostiary.

179

Manifeste magnum est pietatis sacramentum, quod
manifestum est in carne, apparuit angelis, praedicatum
est gentibus, creditum est in mundo, assumptum est
in gloria. (I Tim., in, 16.) And who are given a
greater part in this mission than ecclesiastics? What
relates more directly to it than the exercise of the
functions of Holy Orders and the celebration of the
Divine Offices? All the duties of the holy ministry,
says the Apostle, tend to the same end: Ad consum­
mationem sanctorum, in opus ministerii, in aedifica­
tionem corporis Christi, in unitatem fidei, in mensuram
aetatis plenitudinis Christi. (Eph., iv, 12, 13.)
Third Point. Thus in whatever order a minister
of God may be, whatever the functions he has to
perform, he cannot estimate too highly his lot. He
has reason to say with the Psalmist: Funes cecide­
runt mihi in praeclaris: etenim hœreditas mea praeclara
est mihi. (Ps. xv, 6.) If the Queen of Sheba, rapt
in admiration at the grandeur of Solomon and the
magnificence of his house, cried out in astonishment:
Beati viri tui et beati servi tui qui assistunt coram te
in omni tempore! (II Par., ix, 7) what should
faith make us think of the ministers of the Word
made Flesh, the true Solomon, who are called to

180

Meditation.

spend their lives in His temples, before His taber­
nacles. and at the foot of His altars! Ecce nunc bene­
dicite Dominum, omnes servi Domini, qui statis in domo
Domini, in atriis domus Dei nostri. In noctibus
extollite manus vestras in sancta et benedicite Dominum!
(Ps. cxxxin, 1, 2.)
Read in Part I, nos. xx and xxi, what is related
about Father Yvan, of his love for churches, his zeal
for the Blessed Sacrament and the pleasure he ex­
perienced in dwelling in His sanctuary and adorning
H’s altars.
MEDITATION XII.

THE CARE OF CHURCHES.

First Point. Adore the Holy Ghost inspiring
the children of God with a deep regard and a tender
affection for the House of their Father. Even under
the Old Law the Psalmist shows that he was animated
with such sentiments : Domine, dilexi decorem domus
tuœ et locum habitationis gloriœ tuœ. (Ps. xxv, 8.)
Quam dilecta tabernacula tua, Domine virtutum! Et­
enim passer invenit sibi domum. Altaria tua, Domine
virtutum, Rex meus et Deus meus! (Ps. lxxiii, 1, 4.)
Far more lively and tender still is the love of fervent

The Care of Churches.

181

Christians for their churches, for those sanctuaries
wherein the Man-God dwells as truly as in heaven,
for those altars upon which He immolates Himself in
sacrifice and from which He renders to His Father
homage of infinite value, for those tabernacles where
He receives their adoration and whence He deigns
to come forth to nourish their souls and animate
them with His divine Life. But above al), with
what ardor should this feeling pervade the mind and
heart of an ecclesiastic, specially consecrated as He
is to the worship of Our Savior and to the care of His
Temple! Implore Our Lord to make you enter into
these dispositions.
Second Point. Consider why it is of the utmost
importance that our churches be venerated and wellcared for:
1. That the faithful may be inspired with the spirit
of religion. A church that is perfectly kept, within
which cleanliness reigns, where silence is observed,
and everything inspires reverence and invites to
prayer, is a public and unceasing homage paid to
the Divine Majesty. It is the best sermon that can
be preached to the people on the Real Presence, the
excellence of the Holy Sacrifice and the honor due

182

Meditation.

the divine Mysteries. The most efficacious means
that we possess to implant the conviction of these
truths in men’s minds and hearts is to place ever
before their eyes the irrefragible testimony of our
own convictions put into practice: Nihil est quod
alios magis ad pietatem ac Dei cultum assidue instruat,
says the Council of Trent, quam eorum exemplum
qui se divino ministerio dedicarunt.
2. To give vent to the ardor of our faith and evidence
of its existence. When a man firmly believes in the
Divinity of Jesus Christ and His Real Presence on
our altars and in the Holy Eucharist, how can he
but feel the necessity of honoring Him in His Sac­
rament, and of making Him known and loved by
the faithful? How can he help surrounding Him
with every token of faith, veneration, devotion, and
love? This way of acting is so natural that it would
be difficult not to doubt the fervor of an ecclesiastic
who would appear indifferent to the adornment and
embellishment of the sacred precincts, who would
have no solicitude for their care. Even though this
indifference be not an indication of a want of real
faith properly so-called, yet would it not at least
indicate a want of liveliness and strength in his con­

The Care of Churches.

183

victions? Mens Christo dedita œque el in majoribus
et in minoribus intenta est, says St. Jerome speaking
precisely of the pains to be taken in the care of
churches and the celebration of the Holy Offices.
3. To preserve and increase our devotion to Our Lord.
If nothing so well becomes the priest, as the care of
the House of God, nothing, St. Ambrose teaches,
is better calculated to nourish and animate his piety.
No matter whether he be an ecclesiastic or a layman,
a person naturally harmonizes his feelings and
thoughts with his surroundings and with the things
constantly before his eyes. A recollected assem­
blage fosters recollection; a noisy gathering begets
dissipation; a display of mourning incites sadness;
it takes little effort to pray before a holy image. A
fortiori, will one be impelled to recollection, to restraint
of the senses and to thoughts of Our Lord, when he
is in the sanctuary where everything betokens the
desire to make Him revered and loved: in quo in­
habitat plenitudo divinitatis corporaliter. (Col., ii,
16.) And if but a moment in the sanctuary is suffi­
cient to make this thoroughly felt, how could one
fail to be influenced by continual daily proximity to
it?

184

Meditation.

Third Point. Acknowledge the great impor­
tance of your receiving in plenitude the graces of
this first Order. The ecclesiastic who has zeal for
the glory of the House of God, and takes good care
of it, edifies the faithful, honors Our Lord, and
grows in faith, fervor and merits. He who lacks
these dispositions or has them insufficiently, is
exposed to the danger of being wanting in proper
respect, first for the church, then for the sanctuary,
and finally for the altar and the tabernacle itself.
He gives but little edification, he prays badly, his
faith and zeal and his devotion to the Blessed Sacra­
ment will languish, and perchance soon become
wholly extinct. Dicit Dominus: Quicumque glorifica­
rent me glorificabo eum; qui autem contemnunt me,
erunt ignobiles. (II Reg., ii, 30.)
MEDITATION XIII.
OTHER OBLIGATIONS OF THIS ORDER.

First Point. Adore the Son of God burning
with zeal for the glory of His Father and seeking
to spread the fire which consumes Him: Ignem veni
mittere in terram, he says, et quid volo nisi ut accen­
datur? (Luc., xii, 49.) It is this zeal that caused

Other Obligations of this Order.

185

Him to humble Himself by His birth, give Himself
to unceasing labor, suffer and be delivered up to
death, offer Himself in sacrifice upon our altars, and
come into our hearts in Communion. He aspires
only to glorify His Father. (John, vii, 44.) But
all His labors are insufficient to satisfy the ardor
which burns within Him; what He does Himself is
very little in comparison to that which He seeks to
do through His members: Quid nolo nisi ut accenda­
tur? Offer Him your heart that He may inflame
it with the same fire. Thank Him for having given
you in the duties of your Order a means of contribut­
ing as well as He to the glory of the Divine Majesty
and beg of Him the grace to supply by the liveliness
of your desires for the feebleness of your deeds.
Second Point. Besides His churches and mate­
rial temples, God has three other sanctuaries in which
his ministers offer Him worship—namely, the souls
of the faithful, the Catholic Church, and Heaven.
Consider what are your obligations towards each of
the three.
1. Towards souls. The Bishop admonishes you
that you are to spread the reign of Jesus Christ in
souls, and that you must neglect no means which

186

Meditation.

will enable you to do so successfully: Studete ut,
sicut materialibus clavibus ecclesiam visibilem aperitis
et clauditis, sic et invisibilem Dei domum, corda scili­
cet fidelium dictis et exemplis vestris claudatis diabolo
et aperiatis Deo. (Pontif.) “Studete,” says the
Bishop: zeal, application and effort are absolutely
necessary. “Invisibilem Dei domum:” God is spirit.
Is it astonishing, then, that His temples of predilec­
tion, the temples in which He desires most to be
honored, should be spiritual? “Dictis et exemplis
it is by edification, joining example to words, that
those in Minor Orders can fruitfully exercise their
zeal and infuse into souls the love of religion.
2. Towards the Catholic Church. To edify but
one of the faithful and win him to the practice of
virtue, to sanctify but one soul, is to erect a taber­
nacle to God, to give to Him a living sanctuary;
but such a sanctuary has little place upon this earth,
and will remain here only briefly. Our Lord has
raised to His Father a sanctuary far vaster and more
durable—the Catholic Church, that Church which,
founded upon Peter, is to last till the world shall
have passed away, and embraces within its fold all
souls regenerated by His Spirit: Vos coœdificamini

Other Obligations of this Order.

187

in habitaculum Dei in spiritu; .... superaedificati
super fundamentum apostolorum et prophetarum, ipso
summo angulari lapide Christo Jesu, in quo omnis aedifi­
catio constructa crescit in templum sanctum in Domino.
(Eph., ii, 22.) Behold what is here on earth the
House of God par excellence. If your zeal has for its
object the Divine Majesty, can it be better directed
than towards the Church, since it is the Church
that serves Him best and gives Him more glory
than any other creation?
3. Towards the Church in Heaven. Post haec vidi
et apertum est templum Dei in coelo. The Church
in heaven does not differ substantially from that
on earth—it is the same Catholic Church, but purified,
transformed, perfected and glorified, in union with
the Three Divine Persons. It is indeed by far the
most august, the holiest sanctuary, and the most
worthy of divine worship that can be conceived of.
In addition, is it not the end towards which all the
plans and works of the Holy Trinity tend? Is it
not only proper that it should also be the object of
all your affections and the final end of all your efforts?
Would you have for the glory of God all the zeal you
ought to have, if you did not strive with all your

188

Meditation.

heart to increase, as far as lies in your power, the
splendors and marvels of His eternal dwelling?
Third Point. Admire the grandeur of Chris­
tianity, the profundity of the Church’s concepts,
and the sublimity of the advice which she gives to
her ministers ! When only the external functions of
this Order are considered, they may appear easy to
perform, and to impose no great burden. But if
you go beneath the surface, if you ponder well the
recommendations made to you, you will soon see
that from the very first moment of your entrance
upon your charge you have cause to tremble under
the responsibility imposed and to be humbled at
the manner in which you acquit yourself of your
obligations. These are the sentiments of all saintly
clerics. Implore God to give to you, as He has to
them, the lights necessary to know your obliga­
tion and strength sufficient to discharge them well :
Ut inter janitores Ecclesiæ Dei pareas obsequio et
inter electos partem ejus merearis habere mercedis.
(Pontif.)
Tantum quisque amat Deum quantum amat Eccle­
siam Dei. (S. Aug. In Joan., χχχπ.)

The Spirit of the Order of Ostiary.

189

MEDITATION XIV.

THE SPIRIT OF THE ORDER OF OSTIARY.

First Point. Picture to yourself the Son of God
promising Peter the keys of the Kingdom of Heaven,
that is, the supreme dominion over His Church. It
is likewise under the emblem of keys that the bishop
confers upon the Porter the power proper to his office
and the grace necessary to fill it well: Tradit omni­
bus claves ecclesiae, dicens: Sic agite, quasi reddituri
Deo rationem pro iis rebus quæ his clavibus recluduntur.
(Pontif.) The Ostiary receives, îhen, over the
House of God, the material church, an authority
analogous to that which was given Peter over the
universal Church. Whatever be the difference be­
tween these two commissions in extent and sublimity,
they both have the same origin, the same end; they
are equally supernatural. Since Our Lord deigns
thus to confer upon you a measure of the power of
the Chief of the Apostles, ought you not to endeavor
in presence of so precious and so unmerited a gift
to awaken in your bosom feelings of humility, grati­
tude and devotedness similar to those of St. Peter?
Second Point. Consider the thoughts, sentiments,
and fervor with which you should perform these
functions.

190

Meditation.

1. Thoughts. All rites being hidden and sym­
bolical, he who has an office to discharge should seek
to know the meaning of its duties. Thus, when
ringing the bell for the services, and when opening
the church to the faithful, the Ostiary should medi­
tate upon the divine mercy which calls all men to
heaven and wishes to have them for adorers that
it may lead them with its gifts and make them eter­
nally happy: Hoc enim bonum est et acceptum coram
Salvatore nostro Deo, qui omnes homines vult salvos
fieri et ad agnitionem veritatis venire. (II Pet., iii,
9.) When sweeping and cleaning the Church he
should recall that God is all purity and all holiness,
that He can suffer no stain in His servitors, and above
all in His ministers: Lavamini, mundi estote, auferte
malum cogitationum vestrarum ab oculis meis; et venite,
dicit Dominus. (Isai., i, 16.) When expelling from
the sanctuary or church those whose presence its
sanctity excludes, he should call to mind the separa­
tion of the good from the bad to be made by Our
Lord at the last Judgment, sicut pastor segregat
oves ab hœdis (Matth., xxv, 32), and think of the
rigor with which the Divine Justice, before opening
the tabernacles of heaven to the elect, will cast far

The Spirit of the Order of Ostiary.

191

away all those who shall not have conducted them­
selves here below as worthy children of God : Foris
canes et impudici et idolis servientes, et omnis qui amat
et facit mendacium. (Apoc., xxii, 15.) Are these
not the thoughts suggested to a man of faith by
such functions?
2. Feelings. Since all the functions of the Ostiary
are holy, they are to be performed in a holy manner,
with sentiments of faith and from a motive of reli­
gion. Religion should be the leading incentive in his
care of the sacred vessels, his custody of the appurte­
nances of the altar, and in his watchfulness lest any­
thing but what is befitting and edifying take place
within the Church. He should call the faithful to
the Offices and give the signal for the divine mysteries
quasi vox Dei ad extra in a spirit of charity and with
a lively desire for the sanctification of souls. Finally
it is through zeal for the honor of God that he is to
maintain constantly within the sacred edifice order,
modesty and recollection, and cause the observance,
as far as befitting under the Law of Grace, of the
recommendation which the Lord addressed on an­
other occasion to the children of Israel: Pavete ad
sanctuarium meum. (Lev., xxvi, 2.)

192

Meditation.

3. Fervor. His sense of religion must be all the
more profound now that he is better able to compre­
hend the grandeur of the divine perfections; his char­
ity the more lively, now that he is consecrated to
the service of his brethren and better able to know
their needs; his zeal for the glory of God the more
ardent, now that he is set apart more completely to
its service and receives more abundant graces. This
is the reason why the bishop begs of God for him
the grace of perfect fidelity and constant application
to the duties of his office: in eis fidelissima cura in
domo Dei. (Pontif.) Cura fidelissima, a solicitude
not only vigilant but faithful, i.e., inspired by the
spirit of faith and rendering him entirely trustworthy.
Third Point. Recognize the holiness of this
first Order and how important it is fully to possess
its true spirit. Upon this depends the facility which
you will have in performing its functions well and
faithfully discharging its duties. It is possible to
receive this spirit incompletely. “In the conferring
of Orders,” says Père Condren, “all the ordinands
receive the character and the powers; most of them
receive grace—but too few receive the spirit of their
order!” Beg, then, of God this spirit; pray to Him

The Spirit of the Order of Ostiary.

193

to give it to you in its fullness. What should in­
spire you with confidence is Our Lord’s desire to
bestow it upon all, and the fact that He never denies
it to those who sincerely beseech Him for it with
the firm intention of preserving it and putting it
to profit : Omnis qui petit accipit, et qui quærit invenit,
et pulsanti aperietur. Si vos, cum sitis mali nostis
bona data dare filiis vestris, quanto magis Pater vester
de cœlo spiritum bonum dabit petentibus se! (Luc.,
xi, 12, 13.) The Psalter contains most touching
expressions of religious love and zeal for the House
of God and divine worship. You may study, with
this point in mind, Psalms xxv, xli, xlii, lxxviii,
lxxxhi and cxxxi, in order to imbue yourself with
the thoughts they express. Domine Deus meus,
parvulorum sublimitas et humilium altitudo, da mihi
indigno famulo tuo diligere decorem domus tuœ et lo­
cum habitationis gloriœ tuœ. Infunds in animam
meam benedictionem tuam et gratiam tuam ut idoneus
efficiar in templo sancto tuo quœ cultûs tui sunt digne
peragere et templum in corde meo, quod tu, 6 Deus meus
semper inhabitas, extruere merear, qui vivis.................

194

Meditation.
MEDITATION XV.

ON PUNCTUALITY IN PERFORMING THE SACRED
OFFICES.

First Point. Adore Divine Wisdom regulating
even in details the least observances of the Old Law;
appointing days both of rest and of solemn feasts, de­
termining the hours of sacrifice and of public prayer,
prescribing the duties to be fulfilled and the cere­
monies to be performed: Non facietis singuli quod
sibi rectum videtur. (Deüt., χπ, 8.) Not even the
high priest was exempt from the Law: Loquere ad
Aaron, ne in omni tempore ingrediatur sanctuarium.
(Lev., xvi, 2.) So should we act in the New Law.
The Church desires that nothing should be left to
our caprice, but that everything should be done,
as the Apostle says, honeste et secundum ordinem.
(I Cor., xiv, 40.) One of the chief duties of the
Ostiary is to see that the services be celebrated at
the appointed hours. Ask our Savior to make you
realize the importance of this obligation and to
make you faithful in performing it.
Second Point. Consider how important and
how meritorious it is, from every point of view, to
be punctual and exact in celebrating the holy offices.

Punctuality in the Sacred Offices.

195

1. God’s glory demands it. Punctuality and exact­
ness are acts of submission which His Majesty re­
quires. When those in authority appoint a certain
hour for service, it ought to be considered as the
will of God. Not to comply with the ordinance,
without a sufficient reason, would be a sign of little
respect for God’s will and would provoke His dis­
pleasure: Quare jejunavimus et non aspexisti, said
the Jews to their God; humiliavimus animas nostras
et nescisti? Then their God answered: Ecce in die
jejunii vestri invenitur voluntas vestra. Numquid
tale est jejunium quod elegi? (Isai., lviii, 3-5.)
Would He have less to complain of if, in cele­
brating the holy offices, we prefer our whims and
caprice to His Holy will? We are indeed amazed
when we hear of a minister of the Lord who prefers
his own pleasure to that of his Master. This dis­
order is never more lamentable than when the priest
is about to sacrifice the Son of God and to repeat
on the altar the immolation of Calvary : Multo enim
melior est obedientia quam stultorum victimœ qui nes­
ciunt quid faciunt. (Eccli., iv, 17.)
2. The spiritual interests of the people. When
those in authority do not prescribe settled regulations

196

Meditation.

for services, we ought to be guided by the welfare of
souls. It is our duty to help the devotion of pious souls
and to put ourselves to a certain amount of trouble
to satisfy their desires and needs: Cum liber essem
ex omnibus, omnium me servum feci, said the Apostle.
I Cor., ix, 19.) Nos autem servos vestros per
Jesum. (II Cor., iv, 5.) It is of great interest
to many that Mass and the other services be cele­
brated at a fixed hour, neither too early nor too late.
If we do not consider their convenience, but add to
the number of difficulties which their piety encoun­
ters, do we not incur responsibility for their com­
plaints and expose them to the danger of becoming
lukewarm? May God preserve us from being among
those of whom it is said: Retrahebant homines a sa­
crificio Domini. (I Reg., ii, 17.)
3. Our own sanctification. If a priest be not punc­
tual in celebrating Mass and the other offices, when
will he practice regularity? Most likely he will
live without a rule and will spend his days merely
according to his fancy. He will be led, not by
the spirit of God but by his own whims. Instead
of saying with our Savior: Non queero voluntatem
meam, sed voluntatem ejus qui misit me (John v,

Punctuality in the Sacred Offices.

197

30), it is as if he said: Non quœro voluntatem ejus.
Each moment of his life will deserve punishment
rather than merit reward. He will live, not as a
child of God, but as a son of Adam, an egotist, a
sinner. Such is surely not the life of holiness be­
coming in the priest.
Third Point. Offer our Savior your entire will
and beg Him to accept it unreservedly and for ever.
Beseech Him to give you the grace to accomplish
all your duties in a manner agreeable to Him,
having no other motive than His glory, no other
rule but His will, neither anticipating through
impatience nor delaying on account of laziness or
preoccupation: Ut sit tibi fidelissima cura diebus
ac noctibus ad distinctionem certarum horarum ad
invocandum nomen Domini. (Pontif.) Fidelity to
this practice is a mark of solid virtue and is deserv­
ing of no small reward.
Non est devotionis dedisse prope totum, sed fraudis
est retinuisse vel minimum. (St. Prosper.)

198

Meditation.
MEDITATION XVI.

ON THE DEVOTION THE OSTIARY OUGHT TO HAVE
FOR THE HOLY EUCHARIST.

First Point. Adore our Savior’s humanity con­
cealed under the Eucharistic veil: Ave, verum corpus,
natum de Maria Virgine. Or rather, acknowledge
in this mystery the presence of the Incarnate Word
as God and as Man; with His power and perfections
as well as with His graces and His virtues:
Adoro te, devote, latens deitas,
Quœ sub his figuris vere latitas.

He is the glory of our churches, the victim of our
altars, the treasure of our tabernacles and the object
of our worship. Is it not just that He should also
be the center of our thoughts and the delight of our
hearts? Etenim passer invenit sibi domum, et turtur
nidum sibi, ubi ponat pullos suos: altaria tua, Domine
virtutum, Rex meus et Deus meus! Entreat this God
made Man, annihilated for your love, to draw you
to Him, to fill your soul with a lively faith, a sov­
ereign awe and a zeal more and more ardent for
His divine Sacrament:

Devotion for the Holy Eucharist.

199

Jesu, quem velatum nunc aspicio,
Fac me tibi semper magis credere,
In te spem habere, te diligere.

Second Point. Devotion to the Blessed Sac­
rament is necessary for all ministers of the Church,
but it is particularly essential for those who are en­
trusted with the care of the House of God.
1. Without this devotion they would acquire little
merit. What God considers and what He will some
day reward us for is not so much what we accomplish
in His service as the spirit, the purity of intention,
the charity and the fervor which animate us in doing
our duty: Magis pensat ex quanto amore agatur,
quam quantum opus fiat. (Imit., i, 15.) We can
labor much even in the Church and merit little.
This misfortune befalls those who have no devotion
to the Holy Eucharist, for they are exposed to the
danger of seeking the esteem of men; of seeing in
their functions only exterior practices and of per­
forming them, without the spirit of religion, through
routine or from purely human motives. We can,
however, acquire great merit from these duties pro­
vided we cultivate a lively faith in the Blessed Sac-

200

Meditation.

rament and a deep devotion to our Savior. Being
constantly in His presence we shall desire to live
for Him alone. His glory will be our object, His
greatness will call forth our reverence, His love will
move us to do out best. In this manner our ministry will be a continual exercise of charity and each
duty will be for us a source of merit and benedic­
tion. Are these your dispositions? Do you know
how to profit by your work in God’s service. Videte
-osmetipsos, ne perdatis quœ operati estis, sed ut mercedem plenam accipiatis. (I Joan., i, 8.)
2. Without this devotion, the Ostiary will be inclined
to omit a part of the duties of his office. Ordinarily
his duties are not accurately determined by positive
laws. It is left to his conscience to determine the
extent and appreciate the importance of each func­
tion. If he is to have a solid devotion to the Blessed
Sacrament, an ardent love for the Blessed Eucharist,
he will be deeply impressed by what our Savior’s
glory demands of him and he will avoid even the
least imperfections. Thus did Nepotian act in
following the advice of St. Jerome: In omnes caere­
monias pia sollicitudo disposita non minus, non majus,
negligebat officium. Ubicumque eum quaereres, in ec~

Devotion for the Holy Eucharist.

201

clesia invenires. If however the Ostiary acts from
other motives, if he looks upon the House of God as an
ordinary building, he will regard his functions and
duties as commonplace occupations, and they will
become burdensome to him-. Absque igne quis ignem
accendet, et sine caritate quis officium caritatis consum­
mabit?
3. Without this devotion the Ostiary will bein danger
of being ashamed of his office and its obligations. Nearly
all ecclesiastical functions performed in the church
are centered around the tabernacle and derive their
importance from the majesty of the Man-God who
dwells among us. If the Ostiary does not realize
this presence and entertain a profound respect for
this majesty, he will not attach much importance
to his duties; then he will be inclined to neglect them
and perhaps be ashamed of them. Would to God
this fear were imaginary and that we never saw an
ecclesiastic ashamed of those duties which he must
perform in the presence of the King of Kings!
Third Point. Never neglect anything calculated
to develop in you a lively faith and filial piety
towards the Holy Eucharist. Accustom yourself
never to enter the church, and particularly the sane-

202

Medilation.

tuary, without recalling the presence and greatness
of Him Who resides there. Say with Jacob: O
my soul, 0 my soul the Lord is truly here, Vere Domi­
nus est in loco isto. Or repeat with the Psalmist:
Introibo ad altare Dei. (Ps. xlii.) Adorabimus
in loco ubi steterunt pedes ejus. (Ps. cxxxi, 7.)
May others say of you as was said of Moses: Fide
invisibilem tanquam videns, sustinuit. (Heb., xi,
27.) This is one of the positive signs of a sacerdotal
vocation. It is the best guarantee of our fidelity,
the best token we can have that in the exercise of
our functions and the practice of the priestly ministry
we shall sanctify our souls. A fervent religious,
Mme. Rivier, whose canonization is being considered
today, once said to her sisters: “When I enter the
church, I feel such respect that, if I dared, I would
prostrate myself on the ground and would go to the
altar only on my knees.”
MEDITATION XVII.

FATHER OLIER’S ZEAL FOR THE HOUSE OF GOD.

First Point. Adore our Savior, the model and
source of that zeal for His Father’s House, which
has consumed so many holy priests. Admire the

Father Olier’s Zeal for the House of God.

203

activity, intensity and fecundity of this zeal. It
has erected many religious edifices and added solem­
nity to divine worship. Within the last century what
work has been accomplished among us! Such work
is indeed due to the generosity of the faithful, but it
tells more clearly still of the zeal and the devotion
of their pastors. Many priests made the building
or the adorning of churches their chief occupation.
Being ashamed of the poverty to which their Master
was reduced they said with the Psalmist, Woe to
me if I do not provide a better house for my Lord,
if, well-housed myself, I neglect His dwelling-place.
(Ps. cxxx, 4, 5.) To give to the Lord a sanctuary,
an altar, a tabernacle worthy of Him they willingly
reduced themselves to poverty. They appealed
to the liberality of the rich and encouraged the poor
to give their mite. God alone knows how many acts
of virtue, of self-denial, of generosity each church, each
precious vestment has cost His ministers. Bless Him
for having inspired the clergy with such a spirit and
ask Him for a share in it.
Second Point. Father Olier, the founder of the
Seminary of Saint Sulpice, and pastor of the prin­
cipal parish in Paris, possessed, in an eminent degree,

204

Meditation.

that virtue of religion the grace of which is bestowed
on us with the order of Ostiary. Consider his senti­
ments towards his church, what he did to make it
worthy of its pupose and what devotion he caused
to prevail there.
1. What he honored, what was so dear to him in
his church, was our Savior’s presence hidden under
the Eucharistic species. “How many times,’ says
he, “thinking of how He is forgotten I have had
this thought: Oh! if I were pastor of this parish,
I would labor to have our Savior better known and
more adored. Often returning from the country
in the evening and finding the doors of the church
closed, I would look through the cracks of the wood
and seeing the lamps burning before the altar, I would
say : Alas ! how fortunate you are to be thus able to
consume yourself in adoring Jesus and making His
presence known. Would that I were, like St. John
the Baptist, an ever burning lamp, to show Christians
what he pointed out to the Jews, namely, the hidden
grandeur of Him who annihilated Himself in our
midst.” When Father Olier became pastor of this
church his chief idea was to honor our Savior and
to speak of the mysteries of His life and of His Eucha-

Father Olier's Zeal for the House of God.

205

ristic presence. He omitted nothing which would
increase in the faithful esteem for the Mass, the
Blessed Sacrament and Holy Communion. God
blessed his efforts. In a short time the spirit of piety
was reawakened and the parish was rejuvenated.
Crowds came to Mass, and they were very assiduous
at the other services, particularly the exposition of
the Blessed Sacrament. The Holy Table was fre­
quented regularly. Our Lord was visited, honored
and escorted respectfully in processions and to the
homes of the sick. When this holy priest preached
to the faithful on devotion to the Blessed Sacrament,
it seemed as if all other doctrines were revealed to
them and they had just begun to appreciate them.
2. Father Olier labored to make both the church
and its service less unworthy of Him to whose wor­
ship they were dedicated. Thanks to many pious
friends he made, in a short time, the repairs which
decency and propriety demanded. The furniture
was renewed and the sanctuary and nave repaved;
the sacristy was completely furnished. The altars
were reconstructed and richly adorned. Before the
Blessed Sacrament, seven costly lamps were perpet­
ually burning to recall the seven candlesticks kept

206

Meditation.

always alight before the Tabernacle and to repre­
sent the seven glorious spirits who stand ever before
the throne of God. Very soon the church was too
small to contain the multitudes which sought admis­
sion; so the happy pastor was forced to ask his par­
ishioners to build a more spacious and a more
magnificent edifice. It is still in existence today;
an appropriate monument to the faith and love of
the people for our Savior in the Blessed Sacrament
of the altar.
3. The special object, however, of Father Olier’s
zeal was the celebration of the holy mysteries, the
administering of the sacraments, the chanting of
the offices, the ceremonies and the punctual perform­
ance of all the services of the Church. He wished
everything to be done not only with order and digni­
ty, but also with piety and edification. “One of the
most cherished desires of my heart” said he, “is to
have a church perfectly regulated, furnished and
served. It would be a model to others, and an in­
centive to ecclesiastics to establish the same order
in their own parishes.” He was so zealous and per­
severing, he obtained such efficacious assistance,

Father Olier’s Zeal for the House of God.

207

and God so blessed his work that he lived to see this
cherished desire fulfilled. All abuses disappeared.
The sanctuary or choir was reserved for the clergy
and the sacristan was always an ecclesiastic. The
singers who had not received tonsure were prohibited
from wearing the surplice. Rules were drawn up
to acquaint those employed in the church with the
esteem which they ought to have for their duties
and the manner of performing them. In a word
this saintly pastor inspired his clergy and parish­
ioners with such devotion that it was admired and
praised by all who witnessed it.
Third Point. You see how important it is to
receive and preserve the spirit of Minor Orders; par­
ticularly the spirit of religion. Promise our Lord
that you will foster this spirit and that you will never
neglect anything which would honor His presence
in the Blessed Sacrament. In showing respect to
His House we not only honor Him but we also make
His greatness known. Do everything in your power
that His sanctuaries may be worthy of Him. Love
to decorate and enrich them. But remember, how­
ever, that the most essential ornaments of the holy

208

Meditation.

place, and those without which the others are of
little value, are the numbers of His faithful adorers
and the modesty of His sacred ministers. Nothing
is more edifying than to see a holy priest recollected
before God or prostrate in His presence. Nothing
consoles, nothing edifies more than to see many lay­
men flocking to the holy table, anxious to hear the
Word of God, or, in union with their pastor, adoring
the Divine Victim. On the contrary, an empty
church howsoever beautifully decorated will always
be cold : no precious vestment will uplift souls to God,
if the priest who wears it appears to be unspiritual
and animated only with human sentiments. As a
means to preserve the spirit of religion and the spirit
of the priesthood, you will do well to read the life of
the works of Father Olier.1

1 The Life of J. J. Olier, by Edward H. Thompson, M.A.,
1885 (Burns and Oates).

SECTION 3.
THE ORDER OF LECTOR

MEDITATION XVIII.

ON HOW OUR SAVIOR PERFORMED THE DUTIES' OF
THE LECTOR.

First Point. The Doctors of the Church remark
that the Son of God, to honor the office of the Lector,
deigned to fulfil its duties: Hoc officium in propria
persona ostendit, quando librum Isaiœ prophetœ ape­
riens, distincte ad intelligendum legit: Spiritus Domini
super me. (Yvo Carn.) Here we see Him perform­
ing the duties of the Lector. In the assembly of
the faithful He receives the book containing the offi­
cial readings: Traditus est ei liber. He arises, that
all may hear the Word : Surrexit legere. Then having
applied to Himself the passage which He had just
read, He points out how exactly the prophecy is
fulfilled in His person : Cœpit dicere ad illos quia hodie
impleta est hæc scriptura. (Luke, iv, 21.) Adore this
divine Master teaching you how to perform your
duties and how to merit the grace to fulfil them well.
209

210

Meditation.

Ask Him to give you a share in the virtues of humil­
ity, devotion and zeal which He has prepared for you.
Second Point. Consider what you must imitate
in the example of the Divine Master:
1. His Modesty. Our Savior performed the duties
of the Lector, not through self-love, not to attract
attention, not that He might appear superior to
others, not to excite their admiration. His manner
of acting was an expression of His deep religion as
well as of His modesty. He stood, according to
custom, out of respect for the Word of God. If
He took advantage of this occasion to proclaim
His divine mission, His only motive was—as in all
his actions—to accomplish His Father’s will and
to teach souls the way of salvation. Such ought to
be the dispositions of the Lector when he reads or
when he chants in the church. Far from exalting
himself inwardly when he is in the sanctuary, far
from indulging in vanity, he ought to humble himself
and to be confounded by his unworthiness : Idea dum
legitis, in alto loco stetis, figurantes positione corporali
vos in alto virtutum gradu debere conversari quatenus
cunctis coelestis vitae formam praebeatis. (Pontif.)
2. His application to the words read. Our Lord

The Duties of the Lector.

211

impressed his hearers because He Himself had re­
flected on, and had given His entire attention to fhe
words which He spoke. As the Evangelist says:
“ The eyes of all in the synagogue were fixed on Him.”
(Luke, iv, 29.) Do likewise if you wish your read­
ing or singing to bear fruit: Qui legit intelligat.
(Matth, xxii, 15.) Realize what you read, what
you speak or what you sing. Ponite in cordibus
vestris sermones istos. (Luke, ix, 44.) If you do
this your words will undoubtedly affect your hear­
ers. All will not understand the Latin words but
every one will feel that you understand what you
say or sing if your own heart is fixed upon it. There
is a note of piety, of devotion and of conviction which
even the uneducated perceive, yes even they can
easily tell from his reading or singing a pious eccle­
siastic from a lax or an indifferent one.
3. His coming to practical and salutary conclusions.
When our Savior had read the passage from Isaias
He concluded that the time appointed for the sal­
vation of the world was at hand; that all the Mes­
sianic prophecies were about to be fulfilled. He
showed that His mission was to evangelize the poor,
to heal the contrite of heart, to obtain liberty for

212

Meditation.

captives and pardon for sinners. He made His
hearers feel that it was their duty to hearken to His
words, to put aside their prejudices and to profit
by the graces heaven was offering them: Cœpit
dicere ad illos: Hodie impleta est scriptura in auribus
vestris. (Luke, iv, 21) Thus ought you to profit
by these words both for your own salvation and for
that of others; because the chief care here below,
the supreme concern of all Christians and one of
the principal duties of God’s ministers is the sal­
vation of souls. Holy Scripture was given us for
no other purpose: Altiora te ne quœsieris et fortiora te
ne scrutatus fueris; sed quœ prœcepit tibi Deus, illa
cogita semper. (Eccli., iii, 22.)
Third Point. Examine how and with what dis­
position you read Holy Scripture both in private
and in public. Is it with humility, respect and atten­
tion? Is it for your own spiritual advantage as well
as for that of your neighbor? Ut sanctificeris et
sanctifices. Do you not rather seek to satisfy your
curiosity or your self-love? Reflect, that the Word
of God is a norm, a judge, for him who preaches it
as well as for those who hear it, if it were enough to
know it in order to be a saint, many heretics would

The Word of God.

213

have been saints. In fact no one would be holier
than the Devil, since no Doctor knows the Scriptures
as well as he: Si quis audierit verba mea et non cus­
todierit, sermo quem locutus sum, ille judicabit eum
in novissimo die. (Joan, xii, 48.)
Mother Mary of the Incarnation, who established
the Ursulines in Canada, had an extraordinary love
and respect for Word of God. “I can imagine noth­
ing greater,” said she, “than to be the mouth-piece
of this divine Word. Having learned from my in­
fancy that God speaks through the mouth of His
preachers, I had for them such reverence that I would
have kissed their footprints.”
MEDITATION XIX.

ON THE ESTEEM WHICH THE CHURCH SHOWS FOR
THE WORD OF GOD.

First Point. Adore God requiring for His Word
the most profound attention and the most religious
respect. He wishes the heavens to be silent and
the earth to be attentive so as not to lose a particle
of it: Audite, cœli, quœ loquor et auribus percipe
terra, quoniam Dominus locutus est. (Isaias, i.) The
greatest of the prophets realized how unworthy he

214

Meditation.

was to proclaim the divine oracles, and the Lord
having made him the mouth-piece of His Spirit
ordered a Seraph to purify his lips with the fire of the
altar : Ecce tetigit hoc labia tua et peccatum tuum mun­
dabitur. (Isaias, xi, 7.) The Church leaves nothing
undone to inspire her ministers with the same esteem
for the Word of God. Next to our Savior’s Sacred
Body His Word is the object of her deepest venera­
tion. The Deacon never sings the Gospel nor does
the Priest ever read it, without having asked God
for a share in Isaias’ fervor: Munda cor meum ac
labia mea, omnipotens Deus, qui labia Isaiœ prophetœ
calculo mundasti ignito. (Missal.) Beg the Holy
Ghost to give you the respect and the esteem which
the Divine Word demands.
Second Point. Consider the marks of respect
and esteem which the Church shows for the Word
of God.
1. She has ministers for the Word of God as well
as ministers for the Holy Eucharist. Many are the
duties of the former. They preach the Word of God
to the people, teach its dogmas and inculcate its
precepts: Sacerdotem oportet prœdicare. The Dea­
con chants the text and may even assist the

The Word of God.

215

Priest in preaching: Accipite potestatem legendi evangelium in ecclesia Dei. The Sub-deacon receives the
power of reading the Epistles: Accipite librum episto­
larum. Ostiaries and Lectors must guard the sacred
books or chant certain passages of the Old Testament
included in the divine office: Lectorem siquidem
oportet legere ei qui praedicat et lectiones cantare.
(Pontif.) It is the order to be found among those
who are ministers of the Holy Eucharist. The priest
consecrates it, the deacon may distribute it, the
sub-deacon prepares the bread and wine to be con­
secrated. This analogy explains and justifies the
comparison which Doctors and saints have often
made between the Word of God and the Sacrament
of the Altar : Non minus est verbum Dei quam corpus
Christi. (St. Augustine.) Par honor el decus utrique.
(Fr. Olier.)
2. The Church requires her ministers io give the high­
est honors to the Word of God. We can easily see
at Mass what respect the deacon shows for the Gos­
pels and the sub-deacon shows for the Epistles. Dur­
ing the ordination when the Church confides to the
lector the Old Testament, she requires him to touch
the Book as a sacred object not to be entrusted

216

Meditation.

to all indiscriminately: Accipite et estote verbi Dei
relatores. She enjoins him to read it correctly,
intelligently and modestly: so as to edify the people:
Studete verba Dei distincte et aperte, ad intelligentiam
et œdificationem fidelium, absque mendacio proferre.
Moreover she offers magnificent promises to those
who acquit themselves of this function worthily:
Habituri, si fideliter et utiliter impleveritis ministerium
vestrum, partem cum iis qui bene administraverunt ab
initio. (Pontif.) Does she not thus show both
the esteem which she has for the Word of God, and
the fruit which she hopes that we will derive from it?
3. The Church asks God to bestow precious graces
on Lectors that they may fulfill their duties in a holy
and edifying manner. To convince you of this you
have but to read the prayers of the Pontifical : Ore­
mus, fratres carissimi, Deum Patrem omnipotentem,
ut super hos famulos suos .... benedic­
tionem suam clementer effundat, quaternis distincte
legant et eadem operibus impleant............................ Ut
assiduitate lectionum instructi sint atque ordinati, ut
sanctœ Ecclesiœ exemplo sanctitatis suœ consulant.
If the least duty, pertinent to the Word of God, is
of such importance, if, to accomplish it well, we need

The Word of God.

217

a special vocation and particular graces, what must
be its excellence and what ought to be our respect
for it?
Third Point. Foster in your soul the highest
esteem and the most religious respect for the Holy
Books. Accustom yourself to read them with devo­
tion and docility, saying to yourself what the angel
said to St. John: Hœc verba fidelissima sunt et vera.
Consider it a grace to love and to understand well
these divine oracles. Make it a rule to read a chap­
ter of the New Testament every day and to meditate
on its contents with the same dispositions as the
early Christians, namely: faith, humility and love:
Non ut verbum hominum, sed sicut est vere, verbum
Dei. (I Thess., ii, 13.)
"Our Savior,” said Father Olier, “showed me
the great interior and exterior respect which he wished
our seminarists to have for the Word of God. The
Holy Scripture is a ciborium in which God has been
pleased to hide himself in order to enlighten and to
nourish the Church.” Thus the Bible always had
the most honorable place in Father Olier’s library,
and he never read it without having said a prayer
beforehand.

218

Meditation.
MEDITATION XX.

HOW THE CHURCH DESIRES THAT HER CLERGY
SHOULD BE WELL VERSED IN HOLY SCRIPTURE.

First Point. Let us adore Our Divine Lord,
inspiring His Apostles with great esteem for the Word
of God and for all Scriptural science. This is the only
study He recommends to them and He rebukes the
Pharisees for not having cultivated it: Scrutamini
Scripturas. (John, v, 39.) Erratis, nescientes
Scripturas. (Matt., xxii, 29.) He teaches His
disciples to seek light and consolation in the Holy
Books: Incipiens a Moyse, interpretabatur illis quœ
de ipso erant. (Luke, xxiv, 27.) To encourage them
He unraveled the hidden meaning of the texts: Aperuit
illis sensum ut intelligerent Scripturas. (Luke,
xxiv, 45.) Ask our Divine Savior for a share in
these graces and beg Him to make you love His
divine lessons: Beatus quem erudieris, Domine. (Ps.
xciii, 12.)
Second Point. Consider how faithfully the
Church follows this example and how carefully she
recommends the study of Scripture to her clergy
from their seminary days.

The Clergy and the Holy Scripture.

219

1. She places the Sacred Books in their hands. She
does this, not only as a treasure which they must
guard and as food for their nourishment, but also
as the source of the doctrine they must teach and
consequently know full well: Acdpite et estote verbi
Dei relatores. Do not these words of the Bishop
to the lector recall those which our Savior addressed
to His Apostles when He gave them the Holy Eu­
charist: Acdpite et comedite? Do they not resemble
God’s command to the Prophet Ezechiel: Comede
volumen istud et vadens loquere ad filios Israel, (in, i);
words thus interpreted by Gregory the Great : Com­
ede et pasce; saturare et eructa; acdpe et sparge? Fi­
nally the lector must not only guard the inspired text
but he must also announce it intelligently and assist
the faithful to understand it. “Doctor et lector mum
sunt,” said Amalarius. Moreover when the Church
ordains a lector she wishes to prepare him for preach­
ing, to make of him another Timothy, enutritus verbis
fidd et bonœ doctrines. (I Tim., iv, 6.)
2. She urges clerics to apply themselves faithfully
to this study. She wishes that by attentive and
assiduous reading, assiduitate lectionum, her minis­
ters should become so familiar with the text that

220

Meditation.

they should not hesitate when they meet a rare
phrase or a difficult construction in their public
explanations : Qui ad Lectoris provehitur gradum, said
a council quoting St. Isidore of Seville, erit doctrina
et libris imbutus, sensumque ac verborum scientia
perornatus, ita ut distinctionem sententiarum intelligat. How can they acquire this knowledge and
training without attentive and patient study? The
Bishop insists upon this during the ordinations;
Studete igitur verba Dei distincte et aperte absque men­
dacio falsitatis proferre .... quatenus auditores
vestros docere possitis. (Pontif.) As if he said:
Disce quod doceas; Obtine eum qui secundum doctrinan
est fidelem sermonem, ut potens sis exhortari in doc­
trina sana. (St. Jerome.)
3. She begs of God those graces which her ministers
need to persevere in their studies. She pleads partic­
ularly for the love of edifying books; for the applica­
tion, without which we can not grasp the meaning
of a difficult text, for the purity of intention which
considers only the Church’s interest, and for fidel­
ity to advance in virtue and to enable the faithful
to do so: Ut assiduitate lectionum instructi atque
ordinati et agenda dicant et dicta opere compleant,

The Clergy and the Holy Scripture.

221

et in utroque sanctœ Ecclesiœ consulant. (Pontif.)
Meditate on this prayer and repeat it often from
the depths of your soul, as it is very important that
you possess its fruits: Quod in vobis Deus impleat
per gratiam suam. (Pontif.)
Third Point. If you have great esteem and a
strong attraction for Holy Scripture, thank God.
If you have not these dispositions, beg Him for them
as a most precious gift : Qui ex Deo est verba Dei audit,
says our Savior. (St. John, viii, 47.) Every child
of God should love His Word, but it ought to be a
priest’s delight. Inithe should find his light, strength,
consolations and even his life. In carcere corporis
hujus detentus, duobus me egere fateor, cibo scilicet
et lumine. Dedisti itaque mihi, Domine, sacrum cor­
pus tuum ad refectionem mentis et corporis et posuisti
lucernam pedibus meis verbum tuum. Haec possunt
dici mensœ duœ, hinc et inde in gazophylado sanctœ
Ecclesiœ positœ. (Imit., iv, xi, 4.) Such are your
needs and such ought to be your desires. In nourish­
ing yourself with a two-fold food you would increase
in wisdom and virtue; you would gradually acquire
the spirit, the thoughts, and the dispositions fitting a

222

Medilation.

representative of Jesus Christ and you would be pre­
paring to exercise His ministry with abundant fruit.
“I do not flatter myself that I know and under­
stand everything in Holy Scripture,” said St. Jerome,
“ I do not pretend to be able to cull all the fruit from
a tree whose roots even are in heaven, but I affirm
that this is my desire : Non sum tam petulans et hebes
ut eorum fructus in terra capere pollicear quorum rad­
ices in cœlo fixœ sunt, sed velle fateor. Discamus in
terris quorum nobis scientia perseverat in cœlo. (Epis,
ad St. Paulin, lui.)
MEDITATION XXI.
HOW USEFUL HOLY SCRIPTURE IS TO THE PRIEST.

First Point. Let us adore the Holy Spirit in­
structing us through the Pastoral Epistles of the
Great Apostle, and, in particular, bidding younger
ecclesiastics, such as were Titus and Timothy, to
study the Holy Books: Attendite lectioni. (I Tim.,
iv, 13.) Strengthen yourself in the true doctrine
and recall from whom and how you have received
it : Permane in iis quœ didicisti, sciens a quo didiceris,
et quia ab infantia sacras litteras nosti quœ te possunt
instruere ad salutem. (II Tim., iii, 15.) A pastor

How Useful Holy Scripture is to the Priest. 223

should maintain true doctrine, know how to speak
the language of faith, how to exhort and rebuke in
a proper way: Oportet Episcopum esse amplectentem
eum qui secundum doctrinam est fidelem sermonem ut
potens sit exhortari et arguere. (Tit., i, 9.) These
advantages we derive from a knowledge of Scripture :
it proves and defends dogmas, combats vice and
teaches virtue: Omnis Scriptura divinitus inspirata
est utilis ad docendum, ad arguendum, ad corripiendum,
ad erudiendum in omni justitia, ut perfectus sis homo
Dei. (II Tim., in, 16.) Accept this advice as ad­
dressed to you and ask the Holy Ghost to give you
the grace to practice it.
Second Point. Reflect on the four fruits derived
from a knowledge of Scripture or on the four ends
for which the Holy Books were given us.
1. To teach. It enables us to know and to com­
municate the true doctrine to others. To teach
the Christian doctrine with exactness and authority,
we must know not only the revealed truths but even
the very words of the inspired writers. Identity
of expression guarantees that of doctrine. Besides
there is in the language of Holy Scripture a power
and an unction which human words have not. It

224

Meditation.

is a combination of authority and sweetness which
has an incomparable power to subdue proud spirits
and to touch cold hearts: Numquid non verba mea
sunt quasi ignis, dicit Dominus, et quasi malleus con­
terens petram? (Jer., xxiii, 29.)
2. To reprove. Besides teaching truth we must
know how to defend it. Many arguments which
heretics advance against the Church’s doctrine are
drawn from Scripture ; that is to say, they have their
source in the obscuration or the false interpretation of
some passage. Thus to refute them effectively and
to justify our belief in these truths we should be able
to grasp the true meaning of every text, to reconcile
those which appear contradictory, to justify those
which are repugnant to the ideas of the world or the
prejudices of the learned; to distinguish true readings
from false ones, good translations from those that
are bad; in a word to possess a profound and ready
knowledge of the Old as well as of the New Testa­
ment. He who will have studied Holy Scripture
with great care will be able to defend the Church’s
doctrine most successfully and will force all to re­
spect it. Such was Apollos of whom St. Luke
wites: Vir eloquens, potens in scripturis, multum-

How Useful Holy Scriphire is to the Priest. 225
que contulit his qui crediderunt: vehementer enim
Judœos revincebat, publice ostendens per scripturas esse
Christum Jesum. (Act., xviii, 27.)
3. To correct. If true zeal prompts us to defend
truth it will also encourage us to combat abuses and
to suppress vice. Holy Scripture is particularly
useful when we quote it against sinners. They re­
fuse to be corrected by a man, imperfect like them­
selves; but if they believe in God they will not ques­
tion His right to judge, to reprove, to punish them.
They are forced to submit to His authority and to
His justice. If, then, sinners or sin must be de­
nounced let it be, as much as possible, in the words
of God: Si quis loquitur, quasi sermones Dei. (I
Peter, iv, 11.) Sermo presbyteri sermone Dei sit
conditus. (St. Jerome.) There is in the Word of
God an infallibility, a sanctity and an authority
which quells all revolt, a paternal accent which soft­
ens reproaches and an unction of charity which heals
the injuries it inflicts: Lex Domini immaculata, con­
vertens animas: prœceptum Domini lucidum, illu­
minans oculos. (Ps. xviii, 8.)
4. To instruet unto justice. To establish us in
virtue as well as to conquer vice the Word of God

226

Meditation.

has incomparable power. A text from Scripture,
says an experienced preacher, Father Lejeune, makes
a greater impression on the faithful than all human
considerations: Vivus est sermo Dei et efficax, pene­
trabilior omni gladio ancipiti et pertingens usque ad
divisionem animae ac spiritus. (Heb., iv, 12.) Each
revealed Word is a Word of eternal life. Quickened
by the Holy Spirit Who dictated it, it possesses a
supernatural light and a flame of charity which en­
lightens, animates and sanctifies. How important
is it then to make these maxims known to the faithful !
What harm do those do who replace the Word of
God by the cold, abstract and powerless language
of human wisdom!
Third Point. Since the study of Holy Scripture
is so important for the priest, resolve to cultivate it
with care: Divinas Scripturas sœpius lege; imo nun­
quam de tuis manibus sacra lectio deponatur. Disce
quod doceas: obtine eum qui secundum doctrinam est
fidelem sermonem, ut potens sis exhortari in doctrina
sana et eos qui contradicunt revincere. (St. Jerome.)
The more often you meditate on the Word of God the
more will you admire its wisdom and the greater
fruit will you derive from it. Never let a day pass

How Useful Holy Scripture is to the Priest. 227
without reading a chapter and always observe the
rule which a doctor of the fourth century has left
us: Quotidiana Scripturœ lectione infundat oleum
sensui suo, et paret menti lucernam quœ, juxta prae­
ceptum Euangelii, luceat omnibus qui in domo sunt.
(Theoph. Alex.) This is the best way of becoming
a man of God and an organ worthy of the Holy Spirit :
Ut perfectus sit homo Dei ad mine opus bonum in­
structus. (II Tim., hi, 17.) Fr. Baudouin, of the
diocese of Luçon, whose canonization is being con­
sidered, wrote to a pastor during the first part of the
last century: “Be provident of your time. Study
Holy Scripture. A priest, who reads the Epistles
of St. Paul often, as if they were addressed to him,
will become a Timothy, a Titus, an Apollos.” Again
to a friend of his from Argenteuil, who was a superior
of a preparatory seminary which had just been
burned he wrote: “Happily the evils of this world
are never complete. You have seen your home burn
as David’s when he was fighting for Achis; but you
have saved what was most dear to you, namely, the
Gospels and the other writings of the New Testament,
both of which you will find wherever you go.”

228

Meditation.
MEDITATION XXII.

ON OTHER ECCLESIASTICAL STUDIES.

First Point. Let us adore the Spirit of God in­
spiring His ministers with a high esteem for sacred
studies and for all sacerdotal learning: Scientiam
Dei volui plus quam holocausta. (Osee, vi, 6.) The
Church expresses the Will of her founder in every
possible way. She honors in an especial manner
those priests who are distinguished for their talent
and learning: Qui laborant verbo et doctrina. (I.
Tim., v, 17.) During their life she confides to their
care her most important charges, and, after their
death, if they have merited public honors by their
eminent sanctity as well as by their scholarly attain­
ments, she bestows upon them special titles, calling
them her fathers and doctors. Moreover she im­
poses a strict obligation upon all the members of
the clergy to apply themselves assiduously to the
studies of their state. After the essential practices
of sanctification, her Councils have recommended
nothing more often and more clearly. Wherefore
the Bishop addresses those about to be ordained
lectors: Assiduitate lectionum instructi sint et ordi­
nati. Recall this obligation and accept it cheerfully
for the service of the sovereign Master. Ask Him

On Other Ecclesiastical Studies.

229

to give you the attraction, the facility and the cour­
age necessary to perform this duty well.
Second Point. In order to appreciate the im­
portance of your ecclesiastical studies and to encour­
age you to undertake them with zeal, reflect on the
three following considerations.
1. Sacred learning, a solid and extensive knowl­
edge not only of the Bible and theology but even
of canon law, liturgy and spiritual authors is nec­
essary for the clergy that they may instruct the faith­
ful and direct individual souls. Euntes docete omnes
gentes servare omnia quœcumque mandavi vobis.
(St. Matthew, xxviii, 19.) The first duty of the
priest, then, is to teach, to conduct the faithful in
the way of salvation. But to teach, he must know;
to conduct he must see : Si cœcus cœco ducatum præstat, ambo in foveam cadunt. (St. Matthew, xv,
14.) Thus the Master began His instructions to
His apostles by telling them that they were the light
of the world : Lux mundi; lucerna super candelabrum,
ut luceat omnibus qui in domo sunt. (St. Matthew,
v, 14.) It is evident that these words suppose in
the clergy knowledge of what pertains to salvation,
that they may be able to dispel prejudices and to
instruct the ignorant. Who can imagine the peril

230

Meditation.

of souls, if they were to be deprived of this instruc­
tion? Quid enim periculi sit ubi non invenit pastor
pascua, ignorat dux itineris mam, vicarius nescit
domini sui voluntatem, Ecclesia quotidie multipliciter
experitur. (St. Bernard.)
2. With clergymen, as with others, one’s learning
corresponds to one’s application, to one’s study:
Antequam loquaris, disce. (Eccli., xviii, 19.) Re­
ligious science demands labor and patience. “Very
few know Christianity well enough to teach it well,”
says Fenelon. It is true that God could give knowl­
edge without requiring work. He gave, thus, the
lights of His Spirit to His Apostles and to other
holy priests; but He did so only because they did
not have the advantages of study or because He
washed to prove that they were envoys of heaven
and organs of His doctrine. But such is not, and
never will be, His ordinary way of acting. He did
not refuse His gifts to those who were in need of
them to procure His glory; yet He will not be so prod­
igal of them as to encourage laziness. It is, then,
a fixed principle founded on reason and experience,
that if we wish to know we must study; if we wish
to teach we must know: Disce quod doceas; ne prius
magister sis quam discipulus. (St. Jerome.)

On Other Ecclesiastical Studies.

231

3. If an ecclesiastic does not apply himself to his
studies when he is young, he will never be learned.
In the first place, he can never regain the knowledge
lost by wasting the early years of his ministry : Quœ
in juventute tua non congregasti, quomodo in senectute
invenies? (Eccli., xxv, 5.) Secondly, he will for­
get how to learn: for the habit of idleness destroys
and even removes all aptitude for study. As the
intellect is developed by work, so it is weakened by
indolence. Est tempus acquirendi et tempus perdendi.
(Eccli., ni, 16.) How many ecclesiastics in their old
age deplore the sloth and dissipation of their youth?
They feel that for the lack of learning they have
done but little of what they should have accom­
plished. They fear that at times they have failed
in their duty, either through error or ignorance : and
they realize that they have become almost incapable
of learning or retaining anything. Be prudent then,
and spare yourself these regrets : Quodcumque facere
potest manus tua, instanter operare, quia nec opus, nec
ratio, nec scientia erunt apud inferos quo tu properas.
(Eccli., ix., 10.)
Third Point. Be on your guard against any incli­
nation to lose your time, either by working in a lazy
manner, or by giving your attention to other studies

li

232

Meditation.

than those which you are obliged to cultivate. Leave
aside what is frivolous, profane and superfluous. Ap­
ply yourself to that which you will need in exercising
the Sacred Ministry You should not be stranger in
those branches of knowledge which every educated
man must possess to some extent, but what you
must acquire in an eminent degree, what men will
expect to find in you is the science of religion; that
is, of the dogmas to be believed and of their proofs;
of the duties to be fulfilled and of the way which
leads to salvation: Hœc meditare; in his esto: hoc
enim faciens, et teipsum salvum facies et eos qui te
audiunt. (I Tim., iv, 15,16.)
A fervent Christian, an eminent physician, whose
life has been recently published, wrote to one of
his sons who had entered the Seminary: *‘I have no
doubt but that you find great satisfaction in your
studies and that each day they infuse more light
into your soul. Consider that you are to be a theo­
logian, that is, you are to know how to speak of God
and holy things. I recall very often the words of
Solomon to the effect that the educated man differs
from the ignorant as light from darkness: Quantum
differt lux a tenebris. ” (Eccli., ii, 13.)

Advantages of Study.

233

MEDITATION XXIII.
HOW STUDY CONTRIBUTES TO THE FORMATION OF
ECCLESIASTICS.

First Point. Adore the Holy Spirit inspiring
the clergy with esteem for sacred sciences and giving
to all who are called to the priesthood desire for
the studies of their state. This inclination has been
manifested from the time of the Apostles, at a time
when the exterior ministry would seem to require
all the zeal of God’s ministers. Dum venio, attendite
lectioni, said St. Paul to his disciple; in his esto.
(I Tim., iv, 13,15.) A little later when he was pre­
paring for martyrdom, he wrote: Marcum assume,
et veniens affer libros, maxime autem membranas.
(II Tim., iv, 13.) From the first, then, the Church
has promoted the cultivation of the sacred sciences;
and in our own times the Sovereign Pontiffs and
Bishops often recommend them to the clergy. Beg
our Saviour to make you realize their importance,
and to give you a high esteem and a great love for
them.
Second Point. Nothing will be of more benefit
to you than to apply yourself, when young, to the
studies of your state.

234

Meditation.

1. To develop your mind and to strengthen your
faculties. If you do not take physical exercise, how
can you be strong and supple? If we do not exer­
cise the faculties of our soul, and particularly those
of our intellect, they instead of acquiring strength
will become weaker and never be fit to do any serious
work: Otiositas inimica est animœ. Si non legeris,
si non studueris, dormitabit anima tua prœ tœdio et
hostes tui animœ tuœ sabbata deridebunt. (Pet. Blés.)
Our minds are developed only by careful exercise and
constant efforts. Recall those ecclesiastics who have
gained any influence by their talent, knowledge and
works. Observe those of today who serve the Church
most faithfully; who fulfil heroflices with the great­
est success. How did they form their minds? By
work or by repose? Did they not begin by devoting
themselves to study, to a serious, patient and constant
study of the sciences pertinent to their state. Do
they not owe to this labor the success which they
have gained and the superiority which we recognize
in them?
2. To acquire the spirit of your vocation. Is it not
natural for us to become imbued with the sentiments
of those with whom we converse or with whom we
live? When studying the sacred sciences are we not

Advantages of Study.

235

associated with the Doctors, the Fathers and other
ecclesisatical writers, that is to say with those ecclesi­
astics renowned both for their learning and sanctity?
What results can we expect from such associates?
Undoubtedly we will acquire those virtues for which
they are distinguished, namely: a lively faith, uni­
versal charity, burning zeal, cheerful generosity,
absolute disinterestedness; in a word Christian
Wisdom. Qui cum sapientibus graditur, sapiens erit.
(Prov., xiii, 20.) The reverse will happen if we
neglect our studies, if we spend our time with people
of the world. Forced to live with them we will
speak their language, imbibe their ideas, their senti­
ments, and finally we will become animated with
their spirit: Amicus stultorum similis efficietur (ibid.).
If, indeed, to avoid weariness, we take up profane
studies, literature, natural sciences, etc., our intellect
will not be darkened, but what danger is there not
of forgetting the maxims of faith, of losing a taste
for piety, of being engulfed by that proud, selfish
and barren curiosity which forms the character
of the worldly scholar? Vinum saecularis scientiae
inebrians, sed curiositate, non caritate, implens, non
nutriens, inflans non aedificans, ingurgitans et non
confortans. (St. Bernard.)

236

Meditation.

3. That your instructions and sermons may be
fruitful. One of the priest’s most important duties
is to teach the faithful all the truths of Christianity
and one of the most precious graces that God can
bestow upon a people is to place over them pastors
who will be zealous and exact in instructing them:
Dabo vobis pastores juxta cor meum qui pascent vos
scientia et doctrina; said He when He blessed His
people. Such will be the ecclesiastic who will have
usefully employed all the time of his Seminary
course and who will have continued to cultivate his
mind and heart with useful study. His knowledge
will enable him to enlighten and sanctify souls by
speaking from the abundance of his heart. Omnis
scriba doctus in regno cœlorum similis est patrifamilias
qui profert de thesauro suo nova et vetera. (Matth.,
xii, 35.) In scientia sua justificabit ipse justus servus
meus multos. (Is., lui, 10.) But how can he who
has neglected his studies teach? Such a man will
have only superficial notions. On many occasions
he will have to be silent or he will feed his flock on
food that is not nutritious, which is even injurious.
Third Point. Take a serious resolution not to
waste any time which you should devote to your

Advantages of Study.

237

studies. Be convinced that without a correct and
extensive knowledge of theology and of the lives
of the saints your ministry will not be successful.
The more you are penetrated with Christian truth
the more service will you render to God and to souls.
With clergymen, as with others, the labor of youth
promises abundant and precious fruit for old age.
On the contrary, if our early years are spent in idle­
ness and frivolity we can expect from the future
only desolation and barrenness: Per agrum hominis
pigri transivi et per vineam viri stulti, et ecce totum
repleverant urticœ. Quod cum vidissem, posui in
corde meo, et exemplo didici disciplinam. (Prov.,
xxiv, 32.)
When St. John of Matha entered the University
of Paris he was so struck by the difficulties which
ecclesiastical studies offered him that he hesitated
before undertaking them. But one day during
prayer, after he had offered himself to God to accom­
plish His will, he heard these words of the book of
Proverbs three times: Stude sapientiœ, fili mi, et
lœtifica cor meum, (χχνπ, 11.) Immediately his
doubts were solved and he began his studies with an
ardor which was never diminished.

238

Meditation.
MEDITATION XXIV.

THE INFLUENCE OF ECCLESIASTICAL STUDIES ON
THE HOLY MINISTRY.

First Point. Admire the wisdom and goodness
of God’s Will in His dealings with you. When He
chose you to be a representative of His Son and the
mouth-piece of His Spirit in His Church, He wished
that your ministry should be at the same time His
work and yours; that your ministry should be a
cause of merit for you and a source of blessings to
others. Your success depends on grace and if you
wash to have grace you must be prepared to work.
You will reap only where you have sown. Quce
seminaverit homo, hœc et metet. (Gal., vi, 7.) Et
qui metit, mercedem accipit. (John, vi, 36.) Sub­
mit yourself to this plan and acknowledge the wisdom
of it. Since now is your time of laboring and sowing
give yourself to it with all your heart. Be courage­
ous and persevering in all your efforts and ask our
Savior to give you those blessings which are necessary
to make your work successful.
Second Point. A generous and constant appli­
cation to your studies is a necessary condition for
your success and at the same time a sure pledge of
many blessings.

Influence of Ecclesiastical Studies.

239

1. It is a condition of success. No study, no learn­
ing. Without serious and constant application there
will be neither solid nor extensive learning. If there
be not courageous and prolonged study of the eccle­
siastical sciences, there will be no real priestly erudi­
tion. Such is the universal rule established by
Providence: Qui vult nucleum edere, frangat nucem.
(St. Jerome.) An ecclesiastic who has not a thor­
ough knowledge of the studies belonging to his
state should not hope to be a successful preacher;
besides he will never be a prudent director or a true
pastor of souls. He will be wanting in that essential
quality which the bishop asks of God when he ordains
the lector: Ut assiduitate lectionum instructus sit et
ordinatus. Those who know him may have confi­
dence in his good wall, in his zeal and piety, but how
can they depend on his instructions or regulate their
life by his conduct? He himself, in doubt as to
fundamental principles, a stranger to those questions
with which the minds of enlightened men are occupied
will realize the insufficiency of his equipment and
thus will be forced to restrict his activity. At times
he will arouse his hearers by an exhortation, but he
will never gain control over their minds, nor will

240

Meditation.

he be able to influence their wills: Si quis ignorat,
ignorabitur. (I Con., xiv, 38.) Imo, adds St. Ber­
nard, multos ignorare faciet et ignorari.
2. It is at the same time a pledge of many blessings.
If a priest is not wanting in virtue, if his zeal is what
it should be, the more conversant is he with his
studies the more useful will he be and the greater
fruit we may expect from his ministry. Observe
how learned priests are welcomed and esteemed in
the world. Birth, influence and dignities are not
of much value today. One’s talent and knowledge
are always respected. They have more prestige
than ever before. A priest who is superior to his
confrères in this respect inspires confidence They
consult him, seek his advice, and are proud of his
friendship. Even non-Christians admire him. They
dare not attack his religion in his presence and even
the most impious respect his views when he is absent.
Do you not realize that an enlightened priest, whose
learning has been recognized and whose character
has been tested, is sufficient to disarm prejudices
and to suppress passions? Does not the word of a fa­
mous preacher or of an eloquent missionary strengthen
the faith and reanimate the piety of an entire
province? Non ignoro, said St. Bernard, quantum

Influence of Ecclesiastical Studies.

241

Ecclesiœ profuerint et prosint litterati sui, sive ad refel­
lendos qui ex adverso sunt, sive ad simplices instru­
endos. May God multiply such examples among
us! Quis mihi dabit homines litteratos et pios in ec­
clesiis Dei, si non in omnibus, certe in pluribus, certe
in aliquibus saltem! But how can such results be
accomplished without work? Labor is required for
knowledge as well as for sanctity.
Third Point. To study, to apply yourself to
the sciences of your state of life is to work for God
and for souls; since in this manner you are preparing
yourself to be a worthy minister, a capable and effi­
cient workman : operarium inconfusibilem. (II Tim.
ii, 15.) If you have a priestly heart, this consider­
ation alone will enable you to overcome all the dis­
like, all the difficulties which will confront you.
See if this be your disposition. Has your zeal for
work and your perseverance been what they should?
The result of this examination will suggest suitable
resolutions : Qui parce seminat, parce et metet; et qui
seminat in benedictionibus, de benedictionibus et metet.
(I Cor., ix, 6.)
Aways remember this maxim of St. Gregory
Nazianzen: Oportet primum lux fieri, deinde cœteros
illuminare.

242

Meditation.
MEDITATION XXV.

HOW THE LOVE OF PIETY AND THE LOVE OF STUDY
SHOULD BE UNITED IN AN ECCLESIASTIC.

First Point. Admire the lofty idea which Holy
Scripture gives us of the God-Man and His minis­
ters, when it designates them as the firmament of
the Church or of the supernatural world. Jesus
Christ is the sun of justice, the source of all light,
fervor and even of life itself. His ministers are, as
it were, stars of an inferior nature, without brightness
or power of themselves, but brilliant with His light
and inflamed with His fervor. Their mission is to
enlighten and inflame the entire world. Such was
the Precursor called by the divine Master, lucerna
ardens et lucens. (St. John, v, 35.) The Church
tells us that such was the mission of all the Doctors:
Quos lucere simul et ardere fecisti. Ask our Lord
that you may, like His Church, appreciate this mis­
sion, and do all you can to fulfil it : Ut et agenda dicas
et dicta opere compleas. (Pontif.)
Second Point. Saint Bernard commenting on
this eulogy of St. John the Baptist: lucerna ardens
et lucens, has left us an excellent passage upon which
you would do well to meditate frequently: Est enim

The Love of Piety and Study in an Ecclesiastic. 243

lucere vanum, ardere parum, lucere atque ardere per­
fectum.
1. Lucere vanum. To be learned, to be endowed
with a remarkable intellect and wonderful talent,
is not sufficient to render profitable service to the
Church. In such a ministry as that of the clergy,
in a supernatural work which grace alone can make
fruitful, mere learning is useless, and even worse
than useless; because, far from being conducive to
our end, it would inspire us with vain complaisance
and fleeting illusions. This is what the Apostle
wished to express by the phrase Scientia inflat. (I
Cor., viii, 1.) Learning of itself tends to pride,
to self-sufficiency. It exaggerates its ability and
endeavors to be esteemed in the minds of others,
thereby rejecting grace which alone can make it
profitable. With how many examples could we
not verify this saying of St. Bernard: Montes Gelboe,
super quos nec ros nec pluvia descendit!
2. Ardere parum. Even the most fervent piety,
if unaccompanied by other qualities, will not suffice
for a successful ministry. Since he was ordained to
teach truth and to oppose error, the priest must
instruct and direct the faithful. Being always pre­

244

Meditation.

pared to separate truth from error, justice from
injustice, counsel from command, he should possess
a knowledge of dogma, ethics and discipline correct
and extensive: Sacerdotis est scire legem et ad inter­
rogationem respondere de lege. Si sacerdos est, sciat
legem Domini. Si ignorat legem, ipse se arguit non
esse sacerdotem. (St. Jerome.) It is undoubtedly
true that during the first centuries of the Christian
era there were many unlearned men who accomplished
much for the Church; the Spirit of God supplied
the knowledge which they lacked. Even though
they had not studied they were more enlightened
than the world’s scholars. When they spoke on mat­
ters of faith, the proper object of their preaching,
their knowledge was more accurate and extensive:
Sapientia et fortitudo Domini sunt; ipse dat sapientiam
sapientibus et scientiam intelligentibus disciplinam.
(Dan., ii, 1.) God did this however owing to the
circumstances of the time. Can we imagine that
he would encourage our laziness by conferring the
same favor upon us?
3. Lucere simul et ardere perfectum. Piety united
with learning, virtue combined with science, is what
will make an ecclesiastic perfect. If one of these

The Love of Piety and Study in an Ecclesiastic. 245

is wanting, he is not only at fault, but he is in peril:
Quid facit eruditio sine caritate? Inflat. Et quid
absque eruditione dilectio? Errat. (St. Bernard.)
On the contrary, when talent is at the service of
charity, when science is accompanied by zeal, and
grace elevates all, we can think of nothing more capa­
ble of promoting the glory of God and of securing
the salvation of souls. This is why St. Paul thus
addressed Timothy: Attende tibi et doctrinœ; hoc
enim faciens, et teipsum salvum facies et eos qui te
audiunt. (I Tim., iv, 16.)
Third Point. According to Father Olier one can
distinguish three specific sciences : The first, purely
human, which is acquired by natural means; such
is that of worldlings who, when they study, think
only of themselves, and count only on themselves.
The second is purely divine or infused science; this
God, as the author of all supernatural gifts, commu­
nicates to whom he pleases. The apostles and many
saints were the recipients of this favor. The third
is Christian knowledge, the result of grace and con­
tinual efforts. This is exemplified by the Fathers
and Doctors of the Church. If you wish to glorify
God and to save souls follow their example. Study

246

Meditation.

always with care, as a man who realizes how much
he needs the help of God, both to learn and to teach.
Study always in a spirit of prayer, realizing God’s
presence and your dependence upon Him. In this
way you will advance equally in piety and learning,
and you will become, according to St. Augustine, et
pie doctus, et scienter pius.
The blessed Autbert Abbot of the Benedictine Order
in Italy, often recited the following prayer: 0 Lord
teach me piety and knowledge: Disciplinam et sci­
entiam doce me. But if I may not be at the same
time learned and pious let me be ignorant all my
life. Remember that I have not left my home and
my parents to become learned but to secure the
salvation of my soul by practising virtue.
MEDITATION XXVI.

ON STUDYING ECCLESIASTICAL CHANT.

First Point. God has, at all times, commanded
His saints and ministers to chant His praises. Can­
tabiles mihi erant justificationes tuœ (Ps. cxviu,
54), says David to the Lord. The Holy Spirit has
called him egregius psaltes Domini, the most excel­

On Studying Ecclesiastical Chant.

247

lent singer of the divine perfections. (II Reg.,
xxiii, 1.) Cantabo Domino, he exclaims, et psallam
nomini Domini altissimi. (Ps. xn, 6.) Immolavi
in tabernaculo ejus hostiam vociferationis. (Ps. xxvi,
6.) This holy king, not satisfied with singing
himself the praises of God, ordered the psalms and
canticles to be sung in the temple during the sacri­
fices: Stare fecit cantores contra altare et dedit in
celebrationibus decus, ut laudarent nomen Domini et
amplificarent mane sanctitatem. (Eccli., xlviii, 21.)
The apostles transmitted and recommended to all
Christians this practice of the Old Law, and the
Church has prescribed it as one of the principal parts
of her worship. Ask the Holy Spirit, Who inspires
the faithful with love and esteem for sacred music,
to give you a taste for it and to make you capable
of rendering it worthily in the holy offices.
Second Point. Consider the principle motives why
you should study ecclesiastical chant:
1. Out of respect for authority. All those who have
at heart the education of the clergy: the sovereign
pontiffs, bishops, founders of religious orders, rectors
of seminaries, holy priests of all ages, have enforced
this study. The Council of Trent expressly mentions

248

Meditation.

this branch among those to which aspirants to the
priesthood should apply themselves: Cantus disci­
plinam discant. Is this not enough to convince a
prudent mind and to determine a docile spirit to
learn sacred music? Non judices contra judicem,
quoniam secundum quod justum est judicat. (EcCLi., vin, 17.) Manifestum est quod quicumque negligat habere vel facere id quod tenetur, peccat peccato
omissionis. (St. Thom.)
2. The glory of God. God’s glory demands that
the holy offices should be celebrated in a manner wor­
thy of the divine mysteries. Chanting is one of the
essential elements in these offices. Executed well,
it helps to raise up the soul to God. It expresses
religious feelings and fosters the spirit of prayer:
Psalmistarum cantibus ad affectum Dei mentes audien­
tium excitantur. (St. Isid.) Badly executed it dis­
tracts, fatigues, and even keeps the faithful away
from Church.
3. The piety of the faithful. Nothing edifies more,
nothing inspires a greater respect for religion and
holy things, nothing attracts them to the ceremonies
of the Church more than to see the mysteries cele­
brated in a befitting manner and to hear the chant

On Studying Ecclesiastical Chant.

249

rendered perfectly, particularly by those whose dig­
nity, talent and age command the respect of the con­
gregation: novimus distinctionem gravitatemque psal­
lentium etiam astantibus multum attulisse fervoris.
(Cassian.) “What tears,” says St. Augustine, in
his Confessions, “did I not shed when I heard the
hymns and the canticles sung in perfect harmony
in the church of Milan? As those sounds reached
my ears truth penetrated my soul and affected my
heart: Voces illœ influebant auribus meis et eliqua­
batur veritas in cor meum, et exaestuabat inde affectus
pietatis, et fluebant lacrymœ et bene mihi erat pro illis.”
4. Your own interest. An ecclesiastic who does not
understand singing, and who is not able to take part
in the chanting without disturbing it, is by that very
fact in a sort of irregularity which debars him from
any personal contribution to religious solemnities.
Should he not regret this defect? Do not the faith­
ful esteem him less on account of it? Does it not
restrict his ministry, and render it less agreeable
and less fruitful?
Third Point. After the example of St. Gregory
the Great, St. Bernard, St. Vincent de Paul and
others, resolve to study ecclesiastical chant from a

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Meditation.

spirit of obedience, religion and zeal : Ut cantem glo­
riam tuam, Domine, tota die magnitudinem tuam. (Ps.
lxx, 8.) Be not merely faithful to your exercises,
but zealous. Good will is an essential condition for
success. We learn nothing which we do not love,
and our success is always in proportion to our desire
to learn: Habes in potestate vocem tuam. Frangis
vocem: frange et voluntatem; ut per exemplum con­
cordes proximo, per voluntatem Deo, per obedientiam
magistro. (St. Bernard.)
Meditate on what history tells us of St. Gregory’s
zeal for the correct execution of liturgical chant.
MEDITATION XXVII.

ON THE IMPORTANCE OF CATECHISING AND
INSTRUCTING THE YOUNG.

First Point. Adore the Son of God calling the
little children to Himself that He may express
His desire to initiate them in His doctrine and to
start them on the way to heaven: Sinite parvulos
venire ad me: talium est enim regnum coelorum. (Mat­
thew, xix, 14.) Not satisfied with blessing them,
He made His apostles admire their simplicity, their
innocence and their humility. He wished them to

Importance of Catechising.

251

remember that in heaven there are angels before
the face of God to protect each of these little ones:
Videte ne contemnatis unum de pusillis istis. Dico
enim vobis quia angeli eorum in coelis semper vident
faciem Patris mei qui in cœlis est. (Matth., xviii,
10.) Such is the respect which our Savior wishes
that we should have for the least of His little ones,
and the charity which He desires should animate
us in dealing with the poorest child. Ask God for
the grace that you may ever regard young souls with
the eyes of faith and that you may always regulate
your sentiments and your conduct towards them by
His word and His example: Quis tumescens de sua
vel magnitudine vel scientia, parvitatem deinceps par­
vulorum vel imbecillitatem audebit aspernari, quando
tu, o piissime Jesu, Qui es Deus in saecula, usque ad
castissimos parvulorum amplexus beata brachia man­
suetus inclinas! (Gekson.)
Second Point. Consider what evils will arise if
we neglect to catechise or instruct the young.
1. The majority of the faithful would then have
only a very imperfect notion of religion. Experience
teaches that those who have not been instructed
in their childhood neglect this instruction later on

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Meditation.

and thus spend their lives ignorant of religious truths.
Is it for the want of time, of intelligence, of good will,
or of other means? Frequently all these causes
combine. When men have chosen a profession,
devoted themselves to business or a trade, their
affairs absorb their entire attention. They have
not, or they imagine that they have not, any time
to devote to religious instruction. On the other
hand many are incapable of studying by themselves,
and we know that it is very difficult to profit by com­
mon instructions when our fundamental notions
are obscure. Finally, who has not experienced how
mortifying it is for an elderly man to confess that
he is ignorant concerning religious matters and that
he is endeavoring to learn?
2. Their piety will be only superficial. Knowing
little of religious history, having hardly any idea
of Jesus Christ, of His mysteries, of His doctrine,
of His moral law, how will they be able to learn and
to throughly understand the truths of Christianity?
Necessarily their faith will be weak and their piety
vacillating. What esteem can they have for the
Christian virtues of penance, of self-sacrifice, of self­
denial? If at times they approach the sacraments

Importance of Catechising.

253

they will not prepare themselves properly, and they
will derive but little fruit from them. If they feel
an attraction towards perfection, they will not know
in what it consists, nor will they be able to practice
it. Ubi non est scientia animœ, non est bonum.
(Prov., xix, 2.)
3. He will have to fear that many will die outside
of the way of salvation. A knowledge of certain dog­
mas is necessary for one to make acts of faith and
charity without which one could not regain the grace
of God nor merit heaven. Although these dogmas
are few and simple it is not rare, say many holy
doctors, as Bellarmin, Benedict xiv, etc., to find even
in well instructed parishes men who have not suffi­
cient knowledge of them or who have entirely forgot­
ten them. If they have not been instructed from
childhood, as they should have been, we may apply
to them the words of the Apostle regarding infidels :
Quomodo invocabunt in quem non crediderunt? Et
quomodo credent sine praedicante? (Romans, x, 15.)
Third Point. God of goodness, you love every­
thing that you have made, and wish well to all the
works of your hands: Nihil odisti eorum quœ fecisti.
(Sap., xi, 25.) Those, however, whom you cherish

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Meditation.

most, are those whom you have made to your
own image and whom you have destined to partake
of your glory. Domine, Qui amas animas (ibid.),
fill me with the same charity. Make me love the
souls of others with all my heart so as to start them
on the way to heaven and to give them the instruc­
tion which they need in order to please you. In the
eyes of faith no other work is so important. Would
that I had an attraction for no other ! Nesdo pror­
sus si quidquam majus esse potest quam tales parvu­
lorum animas quasi plantare et rigare, ut eis det
incrementum Christus. (Gerson.)
Study, when you are able, the wonderful treatise
of St. Augustine: De catechisandis rudibus. Si usi­
tata et parvulis congruentia sœpe repetere fastidimus,
congruamus eis, said this saintly Doctor, per paternum
maternumque amorem, et copulatis cordi eorum etiam
nobis nova videbuntur. Delectari nos oportet, cum
ipsum Deum jam discere homines accedunt, propter
quem discenda sunt quaecumque discenda sunt, (x, 15.)

Advantages of Catechising.

255

MEDITATION XXVIII.

ON THE ADVANTAGES WHICH THE CATECHIST
DERIVES FROM HIS INSTRUCTIONS.

First Point. Adore the Divine Master teaching
you by word and example the care which you ought
to take of the little ones, of the poor and uneducated.
It was for them in particular, for those who needed
His assistance and who recognized their deficiency
that He came upon earth: Evangelizare pauperibus
misit me. (Luke, iv, 18.) It was the destitution
of the poor that excited Him to the greatest pity;
that caused Him to bewail the scarcity of good pas­
tors : Misertus est eis, quia erant vexati et jacentes, sicut
greges non habentes pastorem. (Matthew, ix, 36.)
To show the interest which He takes in them and
to excite the zeal of His apostles, He assures us that
He will consider anything done for the least of them
as done for Him: Amen dico vobis: quamdiu fecisti
uni ex his fratribus meisminimis, mihi fecisti. (Mat­
thew, xxv, 40.) Ask our Savior to make you see
things as He sees them and to animate you with
His love.
Second Point. Consider the advantages which
you will derive from teaching catechism. For a

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Meditation.

young ecclesiastic it is the easiest, least perilous, and
the most fruitful instruction he can give.
1. It is the easiest. All admit that to be an excel­
lent catechist it is necessary to have intelligence,
to have a good deal of knowledge and to be carefully
prepared; but of the various kinds of instruction a
priest is called on to give, catechetical instruction
is that in which mediocre learning can most easily be
turned to good account if the catechist has good will,
charity and a desire to be useful. Sound doctrine,
expressed in natural and simple language, with a
pious and pleasing tone, is all that is necessary.
This does not require strenuous efforts nor great
labor : Non est labor, sed sapor. (St. Augustine.)
2. It is the least dangerous, because it does not
expose you to vanity or discouragement. We know,
says St. Gregory the Great, how many preachers
fail to avoid these reefs. When they realize that
they have a facility for expressing the word of God,
they are exalted in their own estimation, intoxicated
by their success: De ostensione sui occulta lœtitia
loquentis animus sublevatur. This is what made St.
Augustine say that if he had consulted his own inter­
est, he would have preferred to sit among the faith­

Advantages of Catechising.

257

ful rather than to instruct or exhort them: Tutius
enim veritas auditur quam prœdicatur. If, on the
other hand, a preacher realizes that he is unsuccess­
ful ; that the fruits of a sermon are not in proportion
to the care spent in preparing it; that he does not
receive the appreciation, the applause, which he
expects, he is apt to be discouraged, and to have no
inclination to preach again. Then he exclains with
Job: Quare frustra laboravi? (ιχ, 29.) Such a result
is no less to be deplored and no less fatal. In teach­
ing catechism, however, you are not exposed to this
two-edged weapon. If you possess ordinary knowl­
edge and talent your success will be in proportion
to your good will. Should you experience any diffi­
culty at first, you will not be exposed to discourage­
ment, but on the contrary you will strive with greater
efforts. This will greatly promote your progress.
Therefore instead of exposing you to discouragement,
catechising will be very beneficial to you.
3. It is the most useful. 1. At present. Of all
those whom an ecclesiastic must instruct and direct
children are the least remote from God’s kingdom,
and the easiest to gain to our Savior. They may be
thoughtless, inattentive, unintelligent; many may

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Meditation.

have already lost their baptismal innocence, but
they have not become incredulous, unmanageable,
enemies of truth and religion. With kindness and
patience you can make them love and practice both.
2. For the future. Experience has taught us that
habits formed in childhood will last until old age:
Proverbium est: Adolescens juxta viam suam, etiam
cum senuerit, non recedet ab ea. (Prov., xxii, 7.)
To form the young well, to instruct them carefully
in Christian truths, to accustom them to solid piety,
in a word to entrust the children to well trained and
capable catechists, is a sure means of rearing a be­
lieving and a virtuous generation, thereby reestab­
lishing order in poorly regulated parishes: Filii tibi
sunt? Erudi illos in disciplina et correptione Domini.
(Eph., vi, 4.) Bonum est viro cum portaverit jugum
ab adolescentia sua. (Lam., hi, 27.)
Third Point. Thank our Savior for having
called upon you from now on to engage in the work
of sanctifying souls by instructing the young. What
better work could one undertake, says St. Chrys­
ostom: “Quid majus quam adolescentulorum mores
fingere?” The most famous artists have done noth­
ing comparable to this: Omni certe pictorum, omni

Motives which should Prompt Us.

259

statuariorum arte excellentius hoc duco. The master­
pieces of Phydias, admirable as they might be, were
but statues, but inanimate figures. The catechist
produces living images of the Savior, lights within
them His light, animates them with His ideas, im­
parts to them His life. Is it wonderful that great
doctors have devoted themselves to this work, con­
vinced that it afforded them the best means whereby
to atone for their faults, obtain pardon for their
delinquencies and secure the blessings of God? Qui
memor est delictorum juventutis suce, sicut mihi con­
scius sum, wrote one of them, effervent ad hoc opus
quod tegit peccata et tegendo dimittit. (Gerson.)
Endeavor to acquaint yourself with the treatise
of Gerson: De parvulis ad Christum trahendis, the
“Work of Catechising,” by Msgr. Dupanloup, and
the Life and Spirit of Mons. Allemand.”
MEDITATION XXIX.

ON THE MOTIVES WHICH SHOULD PROMPT US IN
OUR FIRST INSTRUCTIONS.

First Point. Consider the pure intention of
our divine Savior in instructing the people. He did
not wish them to admire His humanity: Mea doc-

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Meditation.

trina non est mea, sed ejus qui misit me Patris. (John,
vu, 17.) If anyone preaches his own ideas he seeks
popularity; but I do not seek my own glory: Qui a
semetipso loquitur, gloriam propriam quœrit. (John,
vu, 18.) Ego autem non quœro gloriam meam: est
qui quaerat et judicet. (John, vu, 50.) Such should
be the sentiments of His ministers. Their doctrine
is that of their Master, their language ought to be,
as much as possible, the language of God: Quasi
sermones Dei. (I Peter, iv, 11.) Why should they
be proud of their sermons or foster vain thoughts?
Second Point. Consider why you should be care­
ful of your motives in giving your first instructions.
1. Nothing exposes us more to the temptation
of self-love than preaching, because nothing can
more easily attract the attention of the faithful and
nothing affords us a better opportunity to display
our knowledge and talents : Doctrina sua cognoscitur
vir. (Prov.,xii,8.) “The prophet declared beautiful
the feet which carry to souls light and salvation; but
even these feet are liable to be stained by the dust
of vanity: Cum praedicatur, vix non subrepit quantulunque jactantia in qua utique inquinantur pedes."
(St. Augustine.) “As for me,’ ’ adds the saintly Doc­

Motives which should Prompt Us.

261

tor, “I am forced to admit this weakness in my heart;
and you know, my God, how often I have deplored it
in your presence Tu nosti de hac re coram te, Domine
gemitus cordis mei et flumina oculorum meorum.”
“I confess to my confusion,” said St Gregory, at
the end of his Commentary on Job, ‘'that it is rare
that, communing with myself and examining my con­
science after a work of some duration, I do not dis­
cover some return of self-love, some secret desire
to please and to be praised: Intentioni qua Deo pla­
cere studeo, furtim se nescio quomodo, intentio humanae
laudis interserit. Thus although we eat only to re­
new the strength of our bodies we cannot but expe­
rience a certain sensible satisfaction and at times we
even yield to sensuality : Sicut pro necessitate quidem
cibus sumitur, sed in ipso esu edendi delectatio per­
miscetur.”
2. Never is self-love more alive, never is its in­
fluence more to be feared, than when we perform
our first duties in public. Then especially, we are
not able to deny that we are the object of everyone’s
attention and we are exposed to all kinds of judg­
ments. It is very difficult to think only of God,
when the world considers only man, and to say with

262

Meditation.

all sincerity like the Apostle: Mihi pro minimo est
ut a vobis judicer: qui enim judicat me Dominus est.
(I Cor., x, 4.) Difficile est Deo tantum judice esse
contentum, said St. Jerome. On the other hand,
it is in the beginning that we are more easily deceived
either by the value of the praises which we receive
or by the competency of our judges. It is rare,
said St. Ambrose, that a young manis impervious
to esteem of the world and is truly humble: Rara
est in juvenibus humilitas.
3. The direction of our first steps and the habits we
form during the first years of our ministry will deter­
mine our conduct in after life. If we are faithful
from the beginning to repress all impulses of self-love
and to follow the Spirit of God, if we know how to
distinguish in our ministry what is due to grace and
what comes from nature, if we do not forget to com­
pare what we do to what we should do, and what
the saints of God have accomplished, in place of
being exalted by our merits we will be ashamed of
our nothingness, we will be confused at the sight
of our faults and thus our affections will be more
and more purified. In this way our labors will bear
fruit and having sowed for God we will reap for Him.

Motives which should Prompt Us.

263

Obliged to preach before he was a priest, the humble
Philip Neri, converted thirty university students of
Rome by a single sermon. If, however, from the
beginning we preach for ourselves, if we commence
by coveting praise and applause, what evil does this
not predict for the future? In what danger do we
not live if we deliver ourselves up to vanity? May
it not be said of us some day what seems to have
been written of the prince of pride, of the greatest
antagonist of our Savior: Omne sublime videt, et ipse
est rex super universos filios superbiœ! (Job., xli, 25.)
Third Point. Combat courageously every tend­
ency of self-love and neglect nothing which would
make you humble. Have constantly before you the
example of the Son of God, so modest in His exte­
rior, in His sentiments, in His language: Cogitemus
quid nobis prœrogatum sit ab eo qui demonstravit nobis
exemplum ut sequamur vestigia ejus. (St. Augus­
tine.) Having to appear in public to speak, spurn
the suggestions of nature and unite yourself to the
Spirit of your Master. Say to our Savior that it
is for Him alone that you wish to speak. Aspire
to nothing else but to be useful, to instruct, to con­
vince and to lead souls to God. Implore His goodness

264

Meditation.

in order to promote His glory by the act which you
are about to perform, glad if it be at the expense
of your self-love, if it so please Him, and saying be­
forehand with the Psalmist: Non nobis, Domine,
non nobis, sed nomini tuo da gloriam. (Ps. cxm, 9.)
Tibi Domine, justitia: nobis autem confusio faciei.
(Dan., ix, 7.)
Father De Ravignan said of his sermons: “I do
not know if I speak well or poorly and I am not
concerned about it. My only desire is that my
Master should be glorified and His servant hum­
bled.” He also added: “A proud preacher is one
who does the work of God in concert with the
devil. He will be occupied with the interests of
the one and the other.”
MEDITATION XXX.

ON THE EXEMPLARY LIFE WHICH THE LECTOR
SHOULD LEAD.

First Point. Adore the Son of God, the model
and teacher of Christians. Unlike the Pharisees
who preached and did not perform, He began by
doing and then taught: Cœpit facere et docere.
(Acts, i, 1.) He asked His disciples no more than

Exemplary Life.

265

that they follow in His footsteps. Never did He
require them to make a sacrifice which He had not
made. Exemplum enim dedi vobis ut quemadmodum
ego feci, ita et vos faciatis. (John, xiii, 15.) Such
ought to be your rule. Teach the people the Word
of God, but above all give them the example of
practising it. Let them speak rather of your virtue
than of the exactness and profound learning of your
discourses. Sic luceat lux vestra coram hominibus,
ut videant opera vestra bona et glorificent Patrem ves­
trum qui in cœlis est. (Matt., v, 16.) How useful
and how important is this recommendation! Hum­
ble yourself and implore God for that grace which
you need to spend your life in harmony with your
words : Ut quod ore legis, corde credas et opere compleas.
(PONTIF.)
Second Point. Reflect on those three maxims
of the Pontifical which the Bishop teaches you and
with which you ought to be penetrated.
1. The higher one advances in the Church, the
greater should be one’s virtue and merits: In alto
loco Ecdesiæ stantes, in alto virtutum gradu debetis
conversari. (Pontif.) A high dignity conferred
on an unworthy ecclesiastic would be similar to a

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Meditation.

diamond in the mud : Quid dignitas in indigno nisi
ornamentum in Into? (Silvian.) Hear, said St.
Bernard this refrain which I am forced to repeat:
Et nunc audi canticum meum et quidem minus suave
sed salutare, It is a terrible sight to see an unworthy
soul placed in an eminent position: Monstruosa res
est gradus summus et animus infimus, sedes prima
et vita ima, lingua magniloqua et manus otiosa, sermo
multus et fructus nullus. Numquid potest abscondi
civitatis supra montem positae desolatio aut latere fumus
lucernae extinctœ super candelabrum?
2. A man’s conduct should be as holy as the sub­
limity of the morality which he teaches. Evidently
the Pontifical supposes this principle : Quatenus cunc­
tis a quibus audimini et videmini, coelestis vitœ forman
praebeatis. All the Fathers of the Church could be
cited as teaching this doctrine. Qui loci sui necessi­
tate cogitur summa dicere, eadem necessitate compelli­
tur, summa monstrare, says St. Gregory the Great,
hinc per prophetam dicitur: Super montem excelsum
ascende tu, qui evangelizas Sion. St. Isidore of Se­
ville expresses the same thought in different words.
The preacher who does not wish his efforts to be
useless should edify as well as instruct the faithful

Exemplary Life.

267

and should also be as distinguished for his virtue as
for his eloquence: Quantum claret verbo, tantum clare­
scat et merito. Does not experience teach this as
well as authority?
3. He condemns himself and subjects his ministry
to derision who neglects to practice what he preaches.
Bene loqui et male vivere, quid est, nisi seipsum de sua
voce damnare? (St. Prosper.) Be not like those
builders of Noe’s ark who allowed the waters of the
deluge to drown them after they had provided for
the salvation of others; nor like the waters of Baptism
which after purifying souls are thrown into the drain.
Do not imitate those whom the prophet describes,
qui praedicant pacem et mordent dentibus (Mich.,
hi, 15); nor those whom St. Bernard calls doctores
humilitatis, duces superbiœ. If your actions belie
your words you will lose not only your influence
but even the respectwhich an ordinary man deserves.
Non confundant opera tua sermonem tuum, ne cum
in ecclesia loqueris, tacitus quilibet respondeat: Cur
ergo quae dicis, ipse non facis? What is more ridic­
ulous or more shocking than to preach penance and
to live a life of sensuality, to advocate indifference
to worldly goods while you are a slave to covetous­

268

Meditation.

ness? Delicatus magister es, qui pleno ventre de je­
juniis disputas. Accusare avaritiam et latro potest.
You who have the voice of Jacob how can you have
at the same time the hands of Esau? In a repre­
sentative of our Savior everything should be in har­
mony : Sacerdotis Christi os, mens, manusque concordet.
Third Point. Realize what you have taken upon
yourself by becoming the mouth-piece of the Word
of God: relator verbi Dei. On the majority of the
faithful and in particular on the minds of children
words alone make hardly any impression. Example
is necessary. It alone is effective and capable of
inducing one to do good. Always be an example to
your hearers. Let them see what you do. Let hu­
mility, kindness, poverty and devotion to our Savior
appear in your countenance and bearing as well as
on your lips. This will make your exhortations effi­
cacious and willl enable you to gain souls for Christ,
while meriting for you a share in the glory of the
Holy Apostles: Habituri, si fideliter et utiliter impleve­
ritis officium vestrum, partem cum iis qui verbum Dei
ministraverunt ab initio. (Pontif.)
It is related of Father Brydaine that one day while
reciting his office with several confrères he noticed

St. Chrysostom Model for the Lector.

269

these words of the Psalmist: Peccatori dixit Deus:
Quare tu enarras justitiam meam et assumis testamen­
tum meum per os tuum? Tu vero odisti disciplinam
et projecisti sermones meos retrosum. Applying these
to himself the humble missionary was not able to con­
tinue. He was forced to withdraw so as to give full
vent to his tears. We read of a similar incident in
the Life of Origen.
MEDITATION XXXI.

ST. JOHN CHRYSOSTOM A MODEL FOR THE LECTOR
IN STUDYING HOLY SCRIPTURE.

First Point. Admire in St. John Chrysostom,
a perfect model of that zeal which you ought to have
for studying Holy Scripture and becoming a suc­
cessful preacher. This holy doctor surpassed all
in teaching the truths of Christianity. No one could
present the proofs of religion, the mysteries of Chris­
tianity, the evangelical maxims, and the true mean­
ing of the Sacred Writings in more popular and at
the same time in more noble language than he.
None could enlighten minds and gain hearts as easily
as he. The surname which his contemporaries gave
him and which posterity has sanctioned proves his

270

Meditation.

prééminence as the most eloquent Doctor of any
age: Propter aureum eloquentia flumen, cognomento
Chrysostomus. Before preaching he had spent many
hours in secret study; he had learned the spirit,
style and even the letter of Holy Scripture: in fact
it was always, as it were, the Word of God, which
he delivered: Quasi sermones Dei. (I Pet., iv, 1.)
Implore our divine Savior to give you a share in the
gifts and virtues of this great Doctor.
Second Point. Consider whaf St. John Chrysos­
tom did to acquire a knowledge of Scripture and how
he prepared himself to preach.
1. He began by renouncing all profane occupa­
tions, the arguments of the lawyers as well as the
meetings of the rhetoricians, to apply every moment
of his time to the study of religion and the Holy
Books. He sacrificed to his vocation all that had
contributed to his pleasure and his reputation in the
world. The profound knowledge of our Savior, of
His mysteries, and of Christianity, which he knew
was concealed in the Scriptures and which he would
endeavor to acquire, could not, he thought, be bought
at too high a price: Existimo omnia detrimentum
esse, said he like St. Paul, propter eminentem scien-

St. Chrysostom Model for the Lector.

271

tiam Jesu Christi Domini mei, propter quern omnia
detrimentum feci, et arbitror ut stercora, ad cognos­
cendum illum et virtutem resurrectionis ejus et societa­
tem passionum illius. (Phil., hi, 89.) Examine
in God’s presence if St. John was not correct and
if your own conviction corresponds to his?
2. St. John Chrysotom joined to his study, prayer,
mortification and all the practices of a perfect life.
Elevated to the lectorate at the age of twenty-two
he retired to the mountains of Syria among the soli­
taries who were most renowned for their doctrine
and their sanctity. After having spent four years
in their school he remained two years in solitude
to fill himself with the spirit and the letter of the
inspired books. How could God have done other­
wise than bless such zeal and reward such persever­
ance? The choicest favors were conferred on this
great saint. If he could say with the writer of the
book of Ecclesiasticus: Cum adhuc junior essem,
quœsivi sapientiam palam in oratione he could also
add with the inspired writer: et effloruit tanquam
prœcox uva. Lœtatum est cor meum in ea. Dedit mihi
Dominus linguam mercedem meam, et in ipsa laudabo
eum. (Eccli., 18, 20, 30.) There is no one, says

272

Meditation.

the Church, who does not admire the piety and the
number of his writings. The entire world renders
homage to him for his exactness in exposing the sense
of Holy Scripture, and they do not believe that they
detract from the glory of the Great Apostle by saying
that he has, in many cases, been elucidated by the
words and the writings of his great interpreter : Dig­
num existimant cui Paulus Apostolus, quem ille mirifice
coluit scribenti et prœdicanti multa dictasse videatur.
(Brev.) Is this not an example for you? Could
an ecclesiastic, desirous of doing some good, do bet­
ter than to imitate this model as much as his position
and ability will allow? Sapientiam antiquorum
exquiret sapiens. Si enim Dominus magnus voluerit,
spiritu intelligentice replebit eum, et ipse tanquam
imbres mittet eloquia sapientiœ suœ. (Eccli., xxxix,
1, 6.)
3. But what is most to be admired in this great
doctor is his purity of intention. He withdrew from
the world and applied himself to study not from a
desire to get a reputation by the novelty of his doc­
trine or the eloquence of his preaching; he did so
from a desire to know Jesus Christ, to serve His
Church, to sanctify himself, and to contribute to

St. Chrysostom Model for the Lector.

273

the sanctification of others: Paravit cor suum ut in­
vestigaret legem Domini, et faceret et doceret. (II
Esd., vu, 10.) To be convinced of this we have but
to read his treatise on the priesthood, to study his
instructions to the faithful, to consider his style,
always simple and natural even on the most pro­
found subjects, to reflect on his conduct in the see
of Constantinople as well as in the ranks of the most
humble priests of Antioch. Nothing, we may be
sure, is more essential to gain the aid of heaven and
to profit by it than this purity of intention. Before
anything else, a pure intention, a single eye: Si ocu­
lus tuus fuerit simplex totum corpus lucidum erit.
(Matth., vi, 22.) Beati mundo corde, quoniam ipsi
Deum videbunt. (Matth., v, 4.) Hoc est mundum
cor, quod est simplex cor. (St. Augustine.) Those
who seek in studying Holy Scripture their own inter­
est, their advancement, their reputation, will never
be truly successful because their mind, not being
in accord with God’s, cannot receive His communi­
cations and cannot perceive His truth.
Third Point. Abandon frivolous reading and pro­
fane studies: Si qua in Christo nova creatura, vetera
transierunt: ecce facta sunt omnia nova. Study the

274

Meditation.

Sacred Writings. Nourish yourself with the truths
they contain: Operamini, non cibum qui perit, sed
qui permanet in vitam aeternam. (John, vi, 27.)
Without being in the desert as was St. John, you
have hours of quiet and leisure: Cur non tempora qui­
bus vacas, lectioni impendas? Cur non Christum re­
visas, Christum alloquaris, Christum audias? (St.
Ambrose.) Hasten to grasp the doctrine of salvation
and to satiate your soul therewith: Manna in
mane juventutis debet colligi: non enim invenitur nisi
mane. The day will come when you will receive
the reward of all your troubles and the recompense
for all your labors : Operamini opus vestrum, et dabit
vobis mercedem vestram in tempore suo. (Eccli., li,
39.)
We read in the Vulgate: Qui docti fuerint fulge­
bunt quasi splendor firmamenti; et qui ad justitiam
erudiunt multos, quasi stellae in perpetuas aeternitates.
(Dan., xii, 3.) This Theodotion translated : “Men
who are at once learned and holy will shine like
the firmament, and those who are holy without being
learned will shine like stars. Hence St. Jerome
concludes: Tantum est inter eruditam sanctitatem et
sanctam rusticitatem quantum caelum distet a stellis.

SECTION 4.
THE ORDER OF EXORCIST.

MEDITATION XXXII.
ON THE POWER CONFERRED ON THE EXORCIST.

First Point. Let us thank the Son of God for
having come upon the earth to triumph over Satan
and to destroy his empire: In hoc apparuit Filius
Dei ut dissolvat opera diaboli. (I John, hi, 8.) To
make us recognize that He was the true liberator
of souls and to show us that He lacked neither the
power nor the will to fulfil His mission, He began
by expelling devils from possessed bodies: Pertransiit benefaciendo et sanando omnes oppressos a diabolo,
(Act., x, 8.) The deliverances however which He
accomplished in person were not sufficient to fulfil
His design. He gave His Apostles a similar power:
Dedit illis potestatem spirituum immundorum. (Mat­
thew., x, 1); and He wished them to appoint
others to exercise this power to the end of time. Ac­
cipite potestatem imponendi manus super energumenos,
275

276

Meditation.

the bishop will say to you when he confers minor
orders upon you. Admire the greatness of this power.
Thank our Savior for deigning to confer it upon you
and beg Him to teach you how perfect you should
be, in order to exercise it worthily.
Second Point. To appreciate the greatness of
this power you should make the following consider­
ations :
1. The exorcist does not receive authority over
creatures of an inferior order; not over an inactive
and material nature but over active, spiritual and
întôlligêïït hêîhgS tvkose natural faculties are far
superior to those of human nature. Notwithstand­
ing the rebellious state to which their pride has sub­
jected them they are forced to listen to the voice
of God’s ministers and to obey their commands.
“Come,” wrote St. Cyprian, to an infidel whom he
wished to convert, “you shall yourself recognize
the omnipotence of our God: Videbis nos ab ipsis
rogari quos rogas, timere quos times, sub manus nos­
tras stare vinctos et tremere captivos quos veneraris ut
dominos. Believe the confessions which the devils
make, or rather recognize in them the organs of the
Prince of lies: Vel ipsis quos colis crede, vel tibi, si

Powers of the Exorcist.

277

volueris." The power of the Exorcist is therefore
openly exercised over the princes of Hell: In potes­
tate et virtute imperat immundis spiritibus, et exeunt.
(Luke, iv, 35.)
2. The Exorcist not only gives the demons orders,
which they must obey, but he also inflicts punish­
ments upon them severer than which they could not
endure. Ordinarily he does not entirely overcome
the infernel spirit except after a prolonged struggle.
Thus the first effect of the exorcism is to excite in
the demoniac transports of rage, convulsions and
blasphemies. Oh! si audire velles et videre, quando
a nobis adjuvantur, torquentur, spiritualibus flagris,
verborum tormentis de obsessis corporibus ejiciuntur!
3. The power which the Exorcist possesses is only
a participation of that power which the Son of God
will exercise at the end of the world when He will
come in His glory to expel the Prince of devils, with
all his legions, from His empire: cum venerit glori­
ficari in sanctis suis (II Thess., i, 10); cum tradi­
derit regnum Deo et Patri; cum evacuerit omnem princi­
patum et potestatem et virtutem, ut sit Deus omnia in
omnibus. (I Con., xv, 24.) What the devils
said formerly to our Savior when they recognized

278

Meditation.

His power over them: Venisti ante tempus torquere
nos (Matth., viii, 29), they must say to His minis­
ters today. The Exorcist, anticipating the day of
judgment by virtue of his office, recovers what the
demons have removed from the empire of their
master, and takes away the species of consolation
which they experience in exercising their fury on
unfortunate subjects.
Third Point. See what power is attached to
this minor order and to what dignity it raises those
who receive it : Spiritibus immundis imperat et obediunt ei. (Marc., i, 27.) Ut sint spirituales impera­
tores ad abjiciendos dæmones de corporibus obsessis,
cum omni nequitia eorum multiplici. (Pontif.) Is
it astonishing, then, that great saints should con­
sider themselves unworthy to receive it and that St.
Martin, the apostle of Gaul, should feel that he
would be too highly honored by it? Even though
it is rare that an exorcist exercises this power to­
day, nevertheless he is invested with it; and it is
even allowable for him to use it privately, not hav­
ing recourse to consecrated formulas. Therefore he
must always respect his dignity, be grateful to God
for it, possess the spirit and practice the virtues of

Functions of the Exorcist.

279

his office. Implore our Savior to make you faithful
to all these duties and make the resolutions which
His Spirit will suggest to you.
Inferiora sibi Martinus munia sumpsit.
Exorcista gradu, sed jam virtute sacerdos.
(St. Paulin., Carm. de St. Martin.)
MEDITATION ΧΧΧΙΠ.

WHY THE FUNCTIONS OF EXORCIST ARE LESS FRE­
QUENTLY EXERCISED THAN FORMERLY.

First Point. Adore Our Risen Savior, glorified
in heaven. Adore Him as the conqueror of Satan
who triumphs over the infernal powers: Nunc judi­
cium est mundi; nunc princeps hujus mundi ejicietur
foras. (Joan, xii, 31.) At the end of time, this
triumph will be complete, and evident to all eyes;
but even now it is assured, incontestable: Expo­
lians principatus et potestates, traduxit confidenter,
palam triumphans illos in semetipso. (Col., ii,
11.) De cœtero expectans, donec ponantur inimici
ejus scabellum pedum ejus. (Heb., x, 13.) Satan
is obliged to tremble, even before His ministers and
His saints. Jesum novi et Paulum scio, said he, and

280

Meditation.

indeed “there were brought from his body to the sick
handkerchiefs and aprons and the diseases departed
from them, and the wicked spirits went out of them.”
(Act., xix, 12, 15.) Rejoice in seeing the members
of the Church thus protected against the visible tyr­
anny of the evil spirit, and beseech Our Savior to
succor them, with the same efficacy against his in­
visible attacks: adversus insidias diaboli, adversus
mundi rectores tenebrarum harum. (Eph., vi, 12.)
Second Point. Why are there fewer persons
possessed since the establishment of Christianity?
This fact arises from various causes.
1. Because Christians, being more especially con­
secrated to God, belong more perfectly to Him.
From the moment of their entry into the Church,
they can be called and truly are His children: Dedit
nobis Pater ut filii Dei nominemur et simus. (I Joan,
in, 1.) United to Our Savior by baptism and nour­
ished by His flesh and blood in the Eucharist, they
form with Him but one body, and if they place no
obstacle in the way of His communications, they
permanently participate in His spirit and in His
life. Omnes nos in unum corpus baptizati sumus el
omnes in uno Spiritu potati sumus. (I Cor., χπ, 13.)

Functions of the Exorcist.

281

Quœ autem conventio Christi ad Belial? Aut quœ
societas luci ad tenebras? (II Cor., vi, 15.) Is it
astonishing that they are sheltered from the insults
of the infernal spirit? The destroying angel re­
spected the children of the Israelites, when he saw
their door-posts sprinkled with the blood of the fig­
urative Lamb: Transjecit gressus et non est ausus
intrare. (S. Chrys.) How could the devil be at
liberty to take possession of a body purified by the
water of baptism, fed on the flesh of the Divine
Lamb, and entirely penetrated by His virtue? Iste,
velit nolit, dominici corporis et sanguinis inteUigit
veritatem. (8. Pet. Dam.)
2. Because now the devil is no longer invoked as
he was then. It is he, indeed, whom the pagans
adored, and it is to him that they prayed, and ad­
dressed their sacrilegious worship : Omnes Dii gentium
dœmonia. (Ps. xcxv, 5.) Quœ immolant gentes,
dœmoniis immolant. (I Cor., x, 20.)
In taking possession of an idolater, Satan did but
accept his offering and comply with his invocation.
It is no longer so in Christianity. Those who are
unfortunate enough to yield to the suggestions of
the devil, and to submit to his yoke, qui captivi te-

282

Meditation.

nentur ad ipsius voluntatem, (II Tim., ii, 26), curse
his tyranny and long to escape from his bondage.
Even when their souls have become enslaved they
do not cease to hate him, and though God may cor­
rect them as He did Alexander and Hymeneus, ut
discant non blasphemare, (I Tim., i, 20,) still He has
not the same motives for abandoning them.
3. Because in a society such as ours, whose great
error is to recognize as real only what affects the
senses, the better tactics for the infernal powers is
not to manifest their action; but rather to dissimu­
late it, in order that they may be forgotten; and that
their very existence be rendered doubtful. Who does
not see, indeed, that if the impious were trulj' con­
vinced of the existence of the devil, that is, of a being
spiritual, personal, active and superior to man, their
prejudices against God and against heaven would
become groundless? Who can fail to see that un­
believers could not help trembling for themselves
were they to become convinced of the punishment
of the rebellious angels; and that, if they so boldly
turn into derision the teaching of the Church con­
cerning the spirit of darkness, his snares and his tor­
ments, it is because to convict her of error upon this

Functions of the Exorcist.

283

point, would be to shake all her doctrine concerning
the invisible world, the future life, heaven, hell, eter­
nity, etc.
Third Point. Strengthen your faith in the dog­
mas which are most offensive to the incredulous;
the reality of hell, the existence of demons, diabol­
ical possessions and temptations. Sincerely and
ardently believe the teachings of the Church upon
these points as upon all others. Nothing is more
essential. Without belief there is no Christian prac­
tice. Without firm conviction there is no fervor.
If the existence of the devil appeared doubtful to
you, what ardor would you have to resist him? In
what degree would you have grace to combat him,
either in yourself or in others? How would you
merit the titles with which the Church honors you,
spirituales Ecclesiae medici, spirituales imperatores
ad abigendos daemones? From our faith comes our
strength: Cui resistite fortes in fide. (I Pet., v, 9.)
Often ask Our Savior to fortify in you more and more
so important a virtue : Domine, adauge nobis fidem.
(Luc., xvii, 5.) Credo, Domine: adjuva increduli­
tatem nostram. (Marc., ix. 24.)
Choose on these days, for your reading of the Holy

284

Meditation.

Scripture, the principal passages in the Gospels,
which tell of the cures of demoniacs. Matth., viii,
28-34; ix, 32-34; xn, 22-30; xv, 21-28; xvn, 14-20.
Act., xvi, 16-18; xix, 1-29.
MEDITATION XXXIV.
WHY SO MANY OF THE FAITHFUL SEEM TO DISRE­
GARD THE ACTION OR EVEN THE EXISTENCE
OF THE DEVIL.

First Point. Admire the knowledge of the Savior,
and the incomparable light with which His soul
has always been endowed. For Him the realities
of the invisible world were as manifest as those of
the visible world. Hence He often speaks of the
angels and of the devils, of heaven and of hell, of
the future life and of eternity: Videbam Satanam
sicut fulgur de cœlo cadentem. (Luc., x, 18.) An
putas quia non possum rogare Patrem meum et exhibe­
bit mihi modo plus quam duodecim legiones angelorum?
(Matth., xxvii, 53.) A similar remark can be made
in reading the lives of the saints. A great many of
them seem to have conversed with the spirits almost
as familiarly as with their fellow-men. Entreat
Our Savior to give you a faith so vivid as to make

The Existence of the Devil.

285

up for those extraordinary graces which it has not
pleased Him to bestow upon you.
Second Point. Consider how great a number
of Christians appear to disregard the activity and
even the existence of the devil. This arises from
various causes.
1. Because they are little instructed in the revealed
truths and they do not reflect suflicienily upon the little
they know of them. Many imagine that the devil
exists only in the fancy of a few superstitious minds.
Nothing is farther from the reality. The devil is
mentioned everywhere in the Bible from the first
page to the last. He is spoken of in the New Testa­
ment, as much and even more than in the Old. The
miracles which the Savior performs in favor of the
possessed, miracles which He alleges in proof of this
mission the power which He gives to His Apostles
over the devils, and the use which they make of it,
occupy too much space, to escape even the least at­
tentive reader. Others seem to consider this kind
of narratives of the sacred or ecclesiastical writers
as allegories or metaphors. They forget that they
have always been interpreted literally; that even in
the time of Christ the cures of demoniacs were cited

286

Meditation.

as miraculous works. To deny diabolical operations,
or to account them as imaginary legends would be
to contradict the most obvious pages of Holy Scrip­
ture. Now if we will accept the narratives of the
sacred writers concerning the cures of demoniacs
wrought by the word of the Savior, and of the Apos­
tles, the miracles of Gadara, the python of Ephesus,
the struggle of St. Michael against the devil, under
what pretext could facts of the same kind contained
in the lives of the saints be rejected a priori or even
considered as unlikely?
2. Because of the fear which some have of being con­
sidered unintellectual or the aversion which the thought
of hell inspires. Indeed to acknowledge the reality
of a supernatural fact, even if it be well proven, is to
compromise our reputation in the opinion of the
world, and to expose ourselves to the derision of free­
thinkers, so numerous and so powerful in our day.
To despise such consequences demands courage and
abnegation. Now these qualities are rare. On the
other hand it is certain that, unless our conscience
be perfectly tranquil, we do not like to think of hell,
of the consequences of sin, of the devil, and of the
danger of becoming his victim. Must we be sur-

The Existence of the Devil.

287

prised that people endeavor to suppress facts which
call it to mind, and like the governor Felix, hasten
to say to those who broach the question: “For this
time go thy way?” (Acts, xxiv, 25.)
3. The ruses of the spirit of darkness. He imitates
the hunter, who conceals himself to catch more game.
Is it not the best way of surprising sinners, and caus­
ing them to fall into hell, to inspire a false security
by persuading them that there is neither a tempter to
conquer nor a judgment to undergo nor a damnation
to dread, or at least to prevent them from reflecting
upon the dangers which they incur, and upon the
fate which menaces them?
Third Point. Do not be scandalized by what
the Gospel relates about the operations of the wicked
spirit, or the possessions which the Church supposes
always possible and upon which she has a right to
pass judgment: Noli erubescere testimonium Domini
nostri. (II Tim., i, 8.) If the devil existed at one
epoch, how could he cease to exist? And if formerly
he exercised so great a power why should he be
entirely inactive now? Have the courage to show
that you take seriously the power with which you
have been vested as Exorcist. Have great respect

288

Meditation.

for the exorcisms which are made in baptism, in the
blessing of water, etc. Honor the holy water and
the sacramentals, which, though not having sufficient
efficacy to justify, can produce effects of grace and
defend us against the devil. Read in the Roman
Ritual the chapter on exorcisms.
MEDITATION XXXV.

DISPOSITIONS OF THE DEVIL TOWARDS THE
EXORCIST.

First Point. Adore the God-Man as the essen­
tial enemy of evil, and the born adversary of Satan
the author of all evil. He hates the devil in con­
sequence of the same sentiment which causes Him
to love His Father, and the devil hates Him with all
the hatred which he bears towards God and towards
all that belongs to God. This opposition between
them has been announced from the beginning of the
world; “I will put, saith the Lord, an irreconcilable
enmity between the Son of the woman and thee,
He will end by crushing thy head ; but He will have
in thee an implacable enemy and thou shalt ever
strive to bruise His heel : Conteret caput tuum et tu
insidiaberis calcaneo ejus.” (Gen., hi, 15.) Indeed,

Dispositions of the Devil.

289

since Our Savior appeared upon earth, Satan has
not ceased to pursue Him, either in His person or
in His representatives or in His members. It is he
who induced Judas to sell Him to the Jews, and the
the Jews to ask for His punishment. It is he, who
has raised up so many persecutions, and inspired
in tyrants so much fury against Christians. Des­
cendit diabolus, habens iram magnam .... accus­
ator fratrum nostrorum. (Apoc., xii, 10,12.) Beseech
Our Lord to give you of His virtue, to fight against
and overcome this enemy of all sanctity.
Second Point. Consider the special motives
which lead the devil to hate the exorcist.
1. The devil sees in the exorcist a representative
of Our Savior Who has vanquished him. He sees
him armed with the authority of the God-Man,
charged to continue his work and to complete this
triumph. Why would he not turn against the min­
ister a fury which he cannot satiate against the Ma ­
ter? If the sight of a crucifix redoubles his blas­
phemies, what rage ought not the living image of
this conqueror, the official representative of Him Who
has sworn his doom, and Who would annihilate his
empire, inspire in him?

290

Meditation.

2. The devil sees in him a declared antagonist,
who openly strives to overturn his work. The work
of Satan is to withdraw as many subjects as possible
from God, to divide His kindgom, to sow everywhere
the spirit of pride and of independence. And what
is the duty of a minister of the Church, of an exorcist,
if not to increase the number of true servants of God,
to extend and strengthen His rule, to make His au­
thority respected? The devil endeavors to ruin
souls, and to make them partakers of his condem­
nation. We can say of him still more than of his
agents: Venit ut furetur et mactet et perdat. (Joan.,
x, 10.) The minister of the Church, on the con­
trary, strives to save them, to make them subjects
of Our Lord and to lead them to happiness: Venit ut
vitam habeant et abundantius habeant. (Joan., x,
10.) The work of Satan consists in reducing men
to slavery and in drawing them into hell, that of
the exorcist in giving to them the liberty of the chil­
dren of God, and in placing them upon the way to
heaven: In hoc apparuit, ut dissolvat opera diaboli.
(I Joan., iii, 8.) Between the sentiments, the de­
signs, and the works of these two beings could there
be a more perfect opposition?

Dispositions of the Devil.

291

3. Finally the devil sees in him an appointed en­
emy, armed to pursue him, to humiliate him and
to make him suffer. Proud as he is, rebellious toward
God, jealous of man, what torture should he not
suffer, in seeing a frail creature, whom he has held
in subservience, become so bold, and so powerful, as
to brave his anger, attack him personally, and drive
him from his domain as a fallen tyrant and a hateful
slave: Habet potestatem calcandi super omnem vir­
tutem inimici. (Luc., x, 19.) With what rage must
not he who prowls incessantly amongst the faith­
ful, like a roaring lion, impatient to devour them, seek
to seize the cleric who challenges him, and whose
profession it is to put him to flight.
Third Point. Be on your guard and remember
that your life, even more than that of ordinary Chris­
tians, should be a continual warfare: Sobrii estote
et vigilate. Your Order, far from giving you a shield
against the attacks of Satan, makes you a shining
mark for his snares. Learn to resist him with the
constancy and the strength which faith gives you:
Cui resistite, fortes in fide. (I Pet., v, 9.) Do not
allow yourself to be conquered by the devil, whom
you can and should make subject to your laws: Ne

292

Meditation.

illis succumbatis quos ab aliis vestro ministerio effugatis.
(Pontif.) Woe to those imprudent souls who per­
mit themselves to be surprised! Woe to the trai­
tors who deliver their character to profanation!
Woe to the cowards, who permit a yoke, from which
they should free their brethren, to be imposed upon
their own shoulders! Vœ ministris infidelibus, qui,
cum sint primi, fiunt novissimi! What joy they
cause the devil! What punishment and confusion
they prepare for themselves for all eternity! Quis
miserebitur incantatori a serpente percusso! (Eccli.,
χπ, 23.)
Read in the Acts of the Apostles, the account of
the children of Sceva, exposed to the attacks and
the derision of the devil (xix, 13-15.)
MEDITATION XXXVI.

THE VIRTUES NECESSARY TO THE EXORCIST.

First Point. Adore the Son of God, having
come upon earth to wage war against the devil, con­
stantly opposed His enemy, by the dispositions of
His soul as well as by His acts. He said in all truth
that Satan had neither right nor power over Him,
that he could claim nothing from Him: In me non

The Virtues Necessary to the Exorcist.

293

habet quidquam. (Joan., xiv, 30.) Id est, nullum
germen eorum quœ seminavit, said St. John Damascene
aut peccati vestigium aut umbrœ indicium. Before
opposinghim in public by His preaching andmiracles,
Our Savior had triumped over him in secret in the
temptations in the desert. Before attacking the
vices which make him reign in souls, He had per­
fectly practiced all the opposite virtues. This con­
duct is a lesson for you. It shows you how you
should proceed in your ministry : Discite per officium
vestrum, vitiis imperare, ne in moribus vestris aliquid
sui juris inimicus valeat nuntiare.· (Pontif.) With
what success, indeed, would you defend others against
an enemy whom you did not know how to conquer
in your own behalf? Quomodo potest Satanas Salo­
nam ejicere? (Marc., χιπ, 23.) Aut quomodo potest
quisquam intrare in domum fortis, nisi prius alliga­
verit fortem? (Matth., xii. 29.) And besides, what
would you gain by delivering others, if you your­
self remained under the yoke?
Second Point. Consider the principal disposi­
tions which the order and the exercise of the func­
tions of Exorcist require.
1. Great innocence of life and perfect purity of con­

294

Meditation.

science. The bishop expressly requires them: <Siudete igitur ut, sicut a corporibus aliorum dæmones ex­
pellitis, ita a mentibus et corporibus vestris omnem im­
munditiam et nequitiam ejiciatis, ne illis succumbatis
quos ab aliis vestro ministerio effugatis. (Pontif.)
In truth, it is by a virtue from without, by the
virtue of the Spirit of God, gratia Spiritus sancti,
that the exorcist acts upon the devil; but λνΐιο does
not know that all are not fit to be organs of divine
grace, and that since the word of the exorcisms are
not sacramental, the Holy Ghost is free to reserve
his powerful succor to those who have become worthy,
and who are in the proper state to make it respected
in their persons.
2. Sincere humility. Satan is the prince of pride :
Rex super universos filios superbiae. (Job, xli, 25.)
We cannot overcome him by marching under his
standards. To triumph over him, dispositions en­
tirely contrary to his own—love of obscurity and of
humiliation, diffidence of self and confidence in God
are necessary. The Lord comes to the assistance
of the humble, and is glad to exalt them. David
seemed to be a child in the presence of Goliath, but
he was humble; he put all his confidence in God and

The Virtues Necessary to the Exorcist.

295

Goliath fell at his feet: Numquid non occidit gigantem
et abstulit opprobrium de gente? (Eccli., xlvii, 4.)
St. Martin was a prodigy of humility, and all his
life he was the scourge of hell. The name of the
humble St. Vincent de Paul was sufficient to put
the devil to flight, and to deliver a possessed person.
On the contrary God is pleased to confound the
proud. He abandons those who have self-confidence
to their weakness and delivers those who invoke the
Lord only with their lips, to the scorn of their ene­
mies : Jesum novi et Paulum scio, vos autem qui estis?
said the devil to the sons of Sceva. (Acts, xix, 15.)
3. A firm confidence in the power of Our Lord, in
the prayers of the Church and in the assistance which
it offers to us against the devil. If this confidence
is wanting in us, what would be our faith in revealed
doctrine? And without a lively and a fervent faith,
what power could we have to triumph over the devil?
The shield of Christians is faith, says the Apostle:
In omnibus sumentes scutum fidei, in quo possitis
omnia tela nequissimi ignea extinguere. (Eph., vi,
16.) It is by faith that Satan is resisted, says St.
Peter: Cui resistite, fortes in fide. (I Pet., v. 9.)
Why were we not able to deliver this possessed per­
son, and to drive out the devil? say the Apostles

296

Meditation.

to the Savior, at the foot of Mount Thabor? And
He answers them: Because of your lack of faith:
Propter incredulitatem vestram. (Matth., xvii, 19.)
It is because you lack faith that you do not know
how to pray, nor to humble yourselves, nor to do
penance.
Third Point. Acknowledge before God your
obligation of advancing in these virtues, and ask
Our Lord to aid you to make progress in them. If
they are not necessary for you to cast out the demons
from bodies, because you do not have to exercise
that function, they are nevertheless indispensable
for you, because all your life you must cast those
enemies out of souls, and heal the evils which are
the usual consequences of their unfortunate tyranny :
Ut probabiles sitis medici Ecclesiae, gratia curationum,
virtuteque coelesti confirmati. (Pontif.)
In eremo in quo nunc habito, relates St. Peter Da­
mian, Prior quidam erat qui sui corporis imbecillitate
confisus, saepe jacens in lecto Completorium decurre­
bat. Accidit autem ut daemoniacus quidam non procul
adesset, qui multa hominum secreta revelabat. Cum­
que praefatus Prior daemonem exire praeciperet et exor­
cismi quaestionibus flagellaret: “ Tune, inquit, ille es

Office of Exorcist Strengthens Faith.

297

qui sub cotto quotidie Completorium insusurras? Et
modo me quasi sanctus vis ejicere?” Hoc audito, fra­
ter erubuit, quia rei veritatem etiam per mendacii auc­
torem recognovit. (Opusc., xxiv, 6.)
MEDITATION XXXVII.
THAT THE OFFICE OF EXORCIST IS OF A NATURE
TO STRENGTHEN FAITH.

First Point. Adore the Son of God, preparing
His Apostles for the ministry which they will have
to exercise and notice the order in which He bestows
His powers upon them. First He givesthem external
powers, the effect of which naturally excites atten­
tion: Dedit illis potestatem spirituum immundorum,
ut ejicerent eos. (Matth., x, 1.) The Apostles are,
naturally, enraptured at the wonders which they
perform. They rejoice to partake of the power of
their Master, and to be able to command the devil
in His name: Reversi sunt dicentes: Domine, etiam
dœmonia subjiciuntur nobis. (Luc., x. 17.) It is in
this manner that God disposes them to receive with
faith, and to exercise with confidence other more
precious and more sublime powers—majora horum
(Joan., xiv 12)—the effects of which are not visible,

298

Meditation.

tending directly to the salvation of souls. Such are the
powers of confirming, of absolving, of consecrating,
of blessing, etc. The Church having to communicate
the same powers to you, proceeds in like manner.
Pray to Our Lord that you may correspond with
His designs, as the Apostles corresponded with them.
Second Point. Consider how the functions of
exorcists are well adapted to strengthen faith in the
truths of religion, in the efficacy of ordinations, and
in the principles of Christian doctrine.
1. In the truths of religion. The deliverance of a
single possessed person, or merely a well verified
fact of possession suffices to place beyond doubt the
most mysterious dogmas of revelation: the reality
of an invisible world, the existence and the action of
spiritual beings, outside of humanity, the certitude of
another life in which personality will persevere, in
which the wicked are punished in proportion to their
wickedness. The existence of hell cannot be ac­
knowledged without belief in all these things. The
early Christians, after the example of the Apostles
and of Our Lord, also gave as a palpable sign and a
summary proof of the truth of Christianity their
power of commanding the devil and of delivering

Office of Exorcist Strengthens Faith.

299

the possessed, as Jesus said to the Jews: Si ego in
spiritu Dei ejicio dœmonia, profecto pervenit in vos
regnum Dei. (Matth., xii, 28.)
2. In the reality of the powers conferred by ordina­
tion upon the ministers of the Church. Since most of
these powers are entirely spiritual, they remain con­
cealed in the depth of the soul, and escape all eyes.
Their very effect is invisible. Thus, for example,
when a priest pronounces the words of absolution
over a repentant sinner, the condition of the penitent
will not seem changed. When, at Mass, he utters
the formula of consecration over the bread and wine,
the sensible appearances remain absolutely the same.
When he administers extreme unction to a dying per­
son, however well-disposed he may be, faith alone,
assures us of the effect of the sacrament. But it is
not the same in the case of exorcisms. If one, who
is possessed is seen to be suddenly delivered at the
voice of a minister of the Church, who can deny the
action of a superhuman power? And if the power
to act upon infernal spirits is proven to be in him
who is honored by the sacrament of this order, how
doubt the reality of those other powers which the
Church attributes to him, though they may be

300

Meditation.

wholly invisible? It is precisely the argument which
Jesus addressed to the Jews, and which we read in
the Gospel: Quid est facilius dicere paralytico: Dimit­
tuntur tibi peccata tua, an dicere: Tolle grabatum tuum
et ambula? Ut autem sciatis quia Filius hominis habet
potestatem dimittendi peccata, tibi dico: Surge, etc.
(Marc., ii, 10, 11.)
3. In the principal points of the Christian doctrine.
Because all the dogmas are accepted as being re­
vealed, and if Christianity have God for a guarantee,
if it be an established fact, that the ministers of Jesus
Christ are the instruments of His Spirit, it is impos­
sible to doubt any part of revelation. Moreover
the most ordinary functions of the exorcist partly
suppose revelation, and naturally incline us to re­
flect upon it: for example, the use of holy water or
the blessing of the water. How many revealed truths
does not this practice imply? The efficacy of prayer,
the power of the Church in the service of God, the
existence of evil and malevolent spirits, the supernat­
ural character of the priest, the power of the Holy
Ghost, etc. Every time that holy water is used,
an act of faith in these truths is at least implicitly
made. Still, who does not know that faith, like all

Office of Exorcist Strengthens Faith.

301

virtues, is fortified in proportion as the acts of faith
are multiplied? Quilibet actus vel auget habitum vel
disponit ad augmentum ipsius. (S. Thom.)
Third Point. If you do not have to make solemn
exorcisms, if you do not see with your own eyes the
possessed delivered, you should not therefore have
a less vivid faith in the power of exorcisms and the
consequences which result from them. Besides,
the miraculous cures which are related in the Gospel,
there is a sufficient number of them in the his­
tory of the Church and in the “Lives of the Saints”
to render doubt impossible, and impart full convic­
tion. Study these facts; weigh with impartiality
the evidence which attests them. Far from leading
you to derision or distrust, this research will safe­
guard you against the prejudices of self-sufficient
and railing minds. It will furnish you with arms
with which to defend the doctrines and the practice
of the Church against heresy and incredulity.

302

Meditation.
MEDITATION XXXVIII.

AN ECCLESIASTIC SHOULD CONTEND ALL HIS LIFE
AGAINST THE DEVIL.

First Point. Admire the zeal of the God-Man
against Satan. He came upon earth to oppose him,
and His entire life was spent in overthrowing his
empire, and in breaking the yoke under which his
slaves groan. When He died upon the cross, it was
to complete the work of our redemption, and to free
souls from the slavery of hell. Even today, He does
not cease, from on high in heaven, to watch His
enemy, and to suppress his revolts. He defends His
Church and each of her members against him, as the
armed strong man defends his house: Custodit atrium
suum. (Luc., xi, 21.) Et porta inferi non praevale­
bunt adversus eam. (Matth., xvi, 18.) That you
may share in this work, He confers upon you the
order of exorcist and calls you to the dignity of the
priesthood. Considering, then, that you must also
struggle all your life against the devil and, at the same
time, work for God and for souls, ask Our Divine
Savior for the sanctity, the strength, and the courage
which will be necessary for you in order that you
may correspond to your vocation.

Contending with the Devil.

303

Second Point. Consider how the priest should
strive against the devil.
1. By the ministry of the word. The reign of the
devil, in the world, is that of the concupiscence of
which he is the author: Concupiscentia carnis, con­
cupiscentia oculorum et superbia vitæ. (I Joan., ii, 16.)
It is thanks to this threefold bond that he entices
minds into error, hearts into vice, and souls into hell.
But what is the office of the priest, if not to fight
against this triple concupiscence by refuting the max­
ims which it suggests, by denouncing the vices which
it propagates, and by recalling the importance of
salvation which it makes men forget. St. John has
no other object in addressing his epistle to the early
faithful. “I write to you, my children,” he says
to them, “in order that you may not permit your­
selves to be shaken, nor to be seduced by the malice
of the devil. The world passes with its concupis­
cence; but he who remains faithful to the law of God
abideth forever:” Scribo vobis, quoniam fortes estis,
quoniam vicistis malignum. Nolite diligere mundum.
Mundus transit et concupiscentia ejus: qui autem facit
voluntatem Dei manet in œternum. (I Joan., π, 14.)
2. By the sacraments which he confers. When the

304

Meditation.

priest baptizes or absolves, he returns to souls the
grace which Satan has taken from them, he with­
draws them from the power of hell, to place them
under the empire of Our Savior. He labors, then,
directly against the devil. In the other sacraments,
he always acts contrary to the interests of Satan,
since he fortifies souls in grace, and aids them to ad­
vance in virtue. Thus Confirmation, by making
the Christian perfect, disposes him to fight against
all the enemies of God, visible or invisible; the Eu­
charist, nourishing him with divine food, sustains
and develops his supernatural life; Holy Orders or
Matrimony facilitates in the Christian, the fulfilment
of the duties proper to his vocation; finally, Extreme
Unction secures for him the strength to triumph in
his last trials. The devil has a horror for all these
sacraments, and employs every means to bring the
faithful to neglect or to profane them.
3. By the Sacrifice which he celebrates, by the pray­
ers which he says, by the benedictions and the exorcisms
which he pronounces. These means of preservation
and of sanctification produce effects greater or less
according to the dispositions of those who have re­
course to them ; but their effects are always contrary

Contending with the Devil.

305

to the desires, efforts and interests of the devil. Even
if, when employing them, one does not expressly
invoke the assistance of God against Satan, he
receives strength to resist the enemy of his soul
as a necessary consequence of the grace which they
convey.
Third Point. An ecclesiastic has more reasons
than anyone to say with Job that his life is a combat,
and it is not against flesh and blood, that he has to
strive the most : Non est nobis colhictatio adversus car­
nem et sanguinem, sed adversus mundi rectores tene­
brarum harum, contra spiritualia nequitiae. (Eph., xi,
12.) Ask Our Savior to fortify your heart and your
hands for that formidable strife, while you await the
day when He will consecrate them by the unction of
His priesthood. Beseech Him to place in your soul,
together with horror for Satan and his works, an in­
defatigable zeal to contend against him, in his person,
his agents and his works. Howsoever great your
ardor and your constancy may be, you must always
fear, lest he may do more against you, than you will
do against him: Vœ terrœ et mari, quia descendit dia­
bolus, habens iram magnam, sciens quod modicum
tempus habet. (Apoc., xii. 11.) Do not forget, in

306

Meditation.

reciting the Psalms, that your great adversary, and
the chief enemy of the Church, is Satan with his
wretched angels. You cannot hate him too much,
nor fear him too much, nor seek too earnestly for
the succor of heaven against him.
MEDITATION XXXIX.

ST. MARTIN, MODEL OF THE EXORCIST.

First Point. After Our Savior the born enemy
of Satan and his glorious conqueror, no one is more
worthy of being proposed to the Exorcist, as a model,
than St. Martin, the brave soldier of Christ. His
birth obliged him to serve in the armies of the Em­
pire. In that service he contracted the habits of
abnegation, of firmness, of generosity, which are nat­
ural to the military state. But as soon as he was
free to do so, he passed from under the standards
of the emperor to those of Jesus Christ; and hence­
forth he fought no other enemies than those of God
and of souls. He knew that new arms were neces­
sary against these. When he received from St. Hilary,
together with the order of exorcist, all the powers
over the devil which Jesus Christ has bequeathed to
His ministers he believed that he should apply him­

St. Marlin, Model of the Exorcist.

307

self more than ever to fortify his soul by all the prac­
tices of the spiritual life, and his existence became
one long prayer, and a continual exercise of the high­
est virtues. Ask Our Lord that you may esteem, as
this saint did, the order of Exorcist, with which you are
honored, and that you may cherish its spirit, by a
deep hatred of the devil and of his works, and by
a great zeal for your own perfection and for that of
your neighbor.
Second Point. The office of the exorcist is to
cast out the devil from the bodies of the possessed,
and to suppress his actions upon souls. Consider
with what ardor and with what success St. Martin
performed this twofold duty.
1. St. Martin frequently had occasion to cast out
the devil from the body of the possessed. His biograph­
ers cite a certain number of examples. They testify,
moreover, that he delivered many other demoniacs,
that the energumens themselves had recourse to his
power, and that no one had been seen to exercise such
absolute dominion over the evil spirits: Quoties
adventurus erat, says St. Sulpitius Severus, videres
energumenos, per totam ecclesiam, quasi adveniente
judice, trepidare. But what his biographers espe­

308

Meditation.

cially emphasize is the manner in which he proceeded
in his exorcisms. He used neither reproaches, nor
violence, nor arrogant, imperious commands: Nemi­
nem manibus attrectabat, neminem sermonibus incre­
pabat, sicut plerumque rotatur turba verborum. His
manner of acting was calmer and more religious.
He closed the doors of the church, put on a hair-cloth
and covered his head with ashes; then prostrating
himself upon the earth, like a penitent who implores
pardon, he addressed humble supplications to the
Lord: Foribus obseratis, dlido drcumtectus, cinere
respersus, solo stratus orabat. Thus it is by prayer,
humility, and mortification that he exercised so
astonishing a power over the devil, and became what,
according to the Pontifical, a perfect exorcist should
be : Spiritualis imperator ad abigendos dœmones. Ο
admirable model, not less instructive than edifying!
What can be more suitable to make you recognize
the supernatural character of your Order, the author­
ity which it confers upon you, and the virtues which
you need to render it efficacious!
2. St. Martin resisted with no less zeal and success
the rdgn of the devil in souls. In what does this reign
consist? In the overthrow of the dominion of Our

St. Martin, Model of the Exorcist.

309

Savior, in the revolt of man against God, in the oppo­
sition of our reason and of our will to the doctrine
and law of the Sovereign Master. When mortal
sin has entered into the soul, the evil spirit follows in
its train. His power becomes strong if sin is suffered
to remain there: A quo quis superatus est, hujus est
servus. (I Pet., ii, 19.) If disorder spreads, if it
becomes common and persistent, if it permeates
customs and laws, the empire of the devil is extended
in the family and in the State; it finally is taken as
legitimate and indestructible. In the time of St.
Martin there were heresy and infidelity: heresy which
denied the Divinity of Our Savior together with
His principal dogmas, infidelity which persisted in
supporting all the extravagances and superstitions
of paganism. St. Martin did not cease to fight
against this twofold evil with the same arm- with
as much zeal as the devil himself. In his childhood,
he had exposed himself to the rage of the Arians,
by confessing the Divinity of Our Savior; it was
his zeal for the faith of the Church which had brought
him to St. Hilary, the great champion of Catholic
truth. Elevated against his will to the episcopate
he employed all his energy to combat pagan errors

310

Meditation.

and observances. Knowing that evil doctrines are as
deep rooted as noisome plants, he strove to extirpate
them to the last vestige, by removing everything
that could perpetuate the memory of them. Like
King Ezechias ‘‘he broke the idols, destroyed their
temples, pulled down their altars”—(IV Kings, xvii,
4.)—or rather by his miracles and his virtues, he
induced even the most uncivilized peoples to destroy
with their own hands those monuments of a sacrile­
gious worship, and soon they built upon their ruins
monasteries and churches dedicated to the true God.
In this manner St. Martin showed himself to be
a worthy Exorcist and a true soldier of Christ, bonus
miles Christi Jesu. (II Tim., ii, 3.) Reflect on the
way he followed, and the means he adopted to ob­
tain this success. Before attacking the devil in the
world, he had conquered him in himself. Before
propagating the reign of Jesus Christ without, he
had solidly established it in his own soul. He was
penetrated with His spirit, and animated with His
virtues. He had died to nature by abnegation, hu­
mility and penance; and we may say it was no longer
he that lived or acted, but Jesus Christ who lived

St. Martin, Model of the Exorcist.

311

and acted in him: Totis visceribus diligebat Christum
regem, et non formidabat imperii principatum.
Third Point. Such is the path which you should
follow. You will have zeal and strength against
the devil in proportion as you are dead to yourself,
and united to Our Lord: Discite vitiis imperare, ne
in moribus vestris aliquid sui juris inimicus valeat vin­
dicare. Tunc enim recte daemonibus imperabitis in
aliis, cum prius in vobis eorum multimodam nequitiam
superaveritis. (Pontif.) Be humiliated to have
fallen so often into the bonds of him whom you now
must pursue and master, to have so often opened
the entrance of your soul to him, whom you must
cast out from the body and from the souls of your
brethren. Promise Our Lord henceforth to have
nothing but hatred and aversion for His enemy, and
to incessantly oppose his works, his pomps, his agents,
in a word, all that is of a nature to maintain his reign
and favor his action. Remember the words of St.
Martin, when he was dying: Quid hic astas, cruenta
bestia? Nihil in me, funeste, reperies. You will be
a worthy exorcist so long as you are able to speak
thus to the devil. You will be a saint, if you can
still repeat these words at the hour of your death.

SECTION V.
THE ORDER OF ACOLYTE.

MEDITATION XL.
PREROGATIVES OF THIS ORDER.

First Point. Adore the Incarnate Word, as the
source of all greatness, of all wisdom, and of all per­
fection: Quoniam in ipso complacuit omnem pleni­
tudinem inhabitare. (Col., i, 19.) In quo sunt omnes
thesauri sapientiœ et scientiœ Dei dbsconditœ . . .
In quo inhabitat omnis plenitudo divinitatis corporali­
ter. (Col., ii, 3, 9.) It is profitable, no less than
honorable, to be affiliated with Him, for He desires
only to communicate Himself to men, and those who
approach nearest to Him have a greater share in
the effusion of His graces: Accedite ad eum et illu­
minamini. (Ps. xxxiii, 6.) As the Archangel Raph­
ael was glorified by being one of the seven spirits who
stand in heaven, before the throne of God—unus de
septem (Tob., xii, 15)—the ministers of the Church,
312

Prerogatives of this Order.

313

who make up the seven Orders of the hierarchy, should
be gratefid, for the position which their functions
give them, before the altar, which is the throne of
Our Savior upon earth. Consider then the rank
which is given you in the sanctuary by the order of
Acolyte, the most elevated of all after Sacred Orders.
Ask Our Lord to make you appreciate this preroga­
tive, and return humble acts of thanksgiving t<> Him.
Second Point. Reflect on the function which
the Acolyte fills in relation to Our Lord. He π calls
Him and represents Him under two aspects, as -:.··
light of the world and as the victim of the gi >ry
God.
1. As the light of the world. The Word ma i- flesh
was for souls, what the sun is for bodies, the - .r ■■
of all light and of all life: lux vera quce ilium i>
■ nem hominem. (Joan., i, 9.) Each of Hi- repre­
sentatives is destined, like a torch, to propagat*
this light and to bestow this life: Vos estis lux mur.d
Luceat lux vestra coram hominibus. (Matth.. v
14, 16.) But if this mission is common to ail
ministers of Our Savior, whence comes it that the
bishop seems to entrust it especially to the Acolyte?
Why does he say to him, to him in particular, ·:...·

314

Meditation.

it is his duty and his office to enlighten and to ani­
mate his brethren: Sint lucernœ ardentes in manibus
vestris, ut filii lucis sitis. It is that, besides the duty
common to all, the Acolyte has in this connection—
an obligation which is proper to him and which per­
tains to his office. He is obliged to make known and
to render visible to the eyes of the faithful, the great­
est and most profound of mysteries, the mystery
of faith par excellence, the invisible presence of the
Son of God in the Eucharist, and the reality of His
sacrifice upon the altar. Therefore the bishop makes
him understand that he has two functions to per­
form: First, to fulfil the ceremonial, by carrying
before the Blessed Sacrament the candlestick which
he entrusts to him, ceroferarium cum cereo, the light
whose brightness is to recall the light that shines
in darkness : Lucernam ad monstrandum solem. (St.
Augustine.) Secondly, to give to the faithful the ex­
ample of piety, of modesty, and of fervor which the
real presence and the unbloody immolation of the Son
of God, upon the altar require of them : Studete igi­
tur susceptum officium digne implere. Luceat lux ves­
tra coram hominibus ut glorificent Patrem vestrum qui
in coelis est. . . . Ut et vos et alios illuminetis. Non

Prerogatives of this Order.

315

enim Deo placere poteritis, si lucem Deo manibus prceferentes, operibus tenebrarum inserviatis et per hoc
aliis exempla perfidiae prœbeatis. (Pontif.)
2. As the victim of the glory of God. The acolyte
has not only to carry the candlestick, a sign of the
presence and of the mission of the Word made flesh,
he is further appointed to offer the wine and the
water at the altar for the Eucharistic Sacrifice: Accipe
urceolum, ad suggerendum vinum et aquam in eucha­
ristiam sanguinis Christi. In the performance of
this function he reminds the faithful of the offering,
which the Son of God made of Himself to His Father
upon the altar of the cross: Hoc enim fecit semel,
seipsum offerendo. (Heb., vn, 27.) Per Spiritum
sanctum semetipsum obtulit immaculatum Deo. But
he should recall it in a manner still more merito­
rious and impressive, by immolating himself with
the divine Host, by uniting himself to His disposi­
tions, and by being consumed like Him for the service
and glory of the divine Majesty: Tunc digne vinum
suggeretis et aquam, si vos ipsi Deo sacrificium per cas­
tam vitam et bona opera oblati fueritis. (Pontif.)
As the Savior, after being offered to His Father in
His incarnation and presentation in the temple, made

316

M editation.

a continual and incessant immolation of His life,
the Acolyte should, likewise, habitually practice self­
mortification and be consumed, like a heavenly torch
in the flames of divine charity. Such is the true
manner of glorifying God and of enlightening souls:
Crux est magnum candelabrum. Qui vult lucere, non
erubescat de hoc ligneo candelabro. (St. Augustine.)
Third Point. Acknowledge the excellence of
the office which you are called to fill, and the sanc­
tity which you need for the performance of your
obligations: Tenetur lucere, says St. Jerome, quern
Dominus habere voluit officium lucernœ. This view
should inspire in you great gratitude but at the same
time it should humble you and make you conscious
of your indigence. Ask Our Lord to multiply in
you the light which you are to diffuse into the souls
of others, and the virtues necessary to make your
conduct harmonize with your ministry: Accende,
Domine, mentes nostras et corda ad amorem gratiœ tuœ,
ut illuminati vultu splendoris tui, fideliter tibi in sancta
Ecclesia deservire possimus. (Pontif.) Accept as
your motto these words of Ecclesiasticus: Gloria
magna est sequi Dominum. Δόξα μνγά\η άχοΚουθίϊν
Qeü. (χχιιι, 38.)

Serving at the Divine Sacrifice.

317

MEDITATION XLI.

THE HAPPINESS OF SERVING AT THE DIVINE
SACRIFICE.

First Point. Adore the Lamb of God as St. John
saw Him in heaven in the presence of His Father, in
a state of glory and also of immolation. The mul­
titude of the Blessed surround Him; and without
losing sight of His divinity, without omitting any
of the homages which is due to His greatness, the
Elect and the angels join in the adoration which He
offers to the Supreme Majesty: Vidi, et ecce sedes
posita erat in cœlo, et supra sedem sedens. Et ecce
in medio Agnum stantem tanquam occisum. Et audivi
vocem Angelorum multorum dicentium: Dignus est
Agnus qui occisus est accipere virtutem, et divinitatem,
et honorem, et gloriam, et benedictionem. Sedenti in
throno et Agno benedictio, et honor, et gloria, et potestas
in saecula socculorum. Arnen. (Apoc., iv, 2; v, 6,
11.) Is this not, substantially, the sacrifice of the
Savior, that divine sacrifice, that unique sacrifice,
visible upon Calvary, but invisible upon the altar,
the merits of which are infinite, and the fruit of which
will endure as long as God Himself. Is it not thus
that the God-Man will appear in heaven and that

318

Meditation.

we shall glorify His Father with Him for all eternity?
While awaiting this happiness, ask of God a faith so
vivid that it will take the place of the sight of these
wonders, and endeavor to develop in yourself the sen­
timents of religion, of admiration, of gratitude with
which this sight null one day fill your soul.
Second Point. Consider how honorable and advan­
tageous is the office of Acolyte in the Holy Sacrifice.
1. What is more honorable? (1) The angels, ac­
cording to St. Chrysostom, consider it an honor to
assist at the divine sacrifice. They contemplate with
admiration the infinite humiliation of the King of
Kings, and they join in His sentiments towards His
Father and towards men. They endeavor to raise
Him from His abasement by their reverence and by
their homage. “Do not doubt the presence of the
angels,” says St. Ambrose, “when you see the Son of
God immolated upon the altar.” Ne dubitas assistere
Angelum, quando Christus assistit, quando Christusimmolatur. If it is an honor for the celestial spirits to
approach the divine Lamb, and to be present at His
immolation, what glory is it not for you to have to
serve Him, to cooperate in the celebration of His
Sacrifice and to help Him, in a way, in this great mani­

Serving at the Divine Sacrifice.

319

festation of His love for His Father and of His zeal
for souls ! (2) It was one of the principal privileges
of the well beloved Apostle to be chosen to occupy
the place of the faithful at the foot of the cross, by
the side of the Most Holy Virgin; for he was the
representative of all Christians at the sacrifice of
Calvary, according to the opinions of the most pious
Doctors, and it was in this capacity that he united
himself with the intentions of Our Savior and re­
ceived His last word: Ecce mater tua. (Joan., xix,
27.) Why should it not be an honor for you to rep­
resent the same faithful at the sacrifice of the altar,
to exemplify their union with the sentiments of
the divine victim, and finally to solicit and obtain
for them the blessings which are the fruit of His
immolation? Such is the great function of the Aco­
lyte. It would suffice to merit for him this title,
which St. Paul gives to the Savior Himself : Sancto­
rum minister et tabernaculi veri quod fixit Deus el non
homo. (Heb., viii, 2.)
2. What is more advantageous? All the faithful par­
take of the fruits of the sacrifice of the Mass if they
put no obstacle in the way of its efficacy but there
are some who participate therein more abundantly,

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Meditation.

either by reason of their office, and of the rights which
it confers upon them, or in virtue of the prayers
offered up for them because of their special dis­
positions. Now these different reasons concur in
favor of the Acolyte or of him who fills his office. (1)
Without cooperating in the holy sacrifice as closely
as the sacred ministers, he is allowed to contribute
to the oblation, and his ministry suffices, according
to Suarez, to assure him of a special share in the
graces which are merited, by this oblation. (2) He
is naturally first in the special recommendation which
the celebrant makes, pro omnibus circumstantibus.
(3) Who should feel more than he the sentiments of
the divine Host? Who can more easily unite with
the prayers of the priest? Who should be more in­
clined to make acts of faith, humility, religion, charity
and petition? Approaching so intimately the divine
Lamb, contemplating Him with his eyes, in His state
of immolation, is it possible for him to remain un­
moved by what he sees, and can he fail to render
himself worthy of the most abundant blessings?
Vix fieri potest, says St. Bonaventure, quin Dominus
speciali gratia remuneret etiam in pressenti vita eum
qui libenter et devote ministrat ad illud sacrificium.

Serving at the Divine Sacrifice.

321

Third Point. 0 my Savior, when I think of the
reality of Your presence, and of the merits of Your
sacrifice, I understand without difficulty what I
read in the lives of so many holy priests, that to say
Mass was their delight, and that they considered
themselves honored to fill the most humble offices
in this celebation of the divine Mysteries. These
priests had a vivid and firm faith. When they saw
You, You the Son of the living God, the King of
heaven and of earth, immolate Yourself before their
eyes, for the glory of Your Father, they felt bound
to sacrifice and humble themselves before the divine
Majesty: Ante Dominum vilior fiam plus quam factus
sum, they said, et ero humilis in oculis meis. (II Reg.,
vi, 21.) 0 divine Master, give me a faith like theirs!
Like them I will enter into Your dispositions ; and, after
their example, I will place my happiness in humbling
myself like you, and in being immolated with You.
St. Michael de Sanctis, canonized by Pius IX,
had during his whole life, the most ardent devotion
for the Holy Sacrifice. When in the novitiate he
obtained permission to be acolyte every day and
to serve as many Masses as he could. He employed
his mornings in this office. He did not tire of it, it

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Meditation.

was, on the contrary, the source of very sweet con­
solations for him. From the expression of his coun­
tenance, especially from the consecration until the
communion, one would say that Our Lord had
visibly appeared to him. Pious Christians flocked
to the Masses which he served, to be edified by his
angelic modesty and recollection.
MEDITATION XLII.
THAT AN ECCLESIASTIC SHOULD HAVE A GREAT
DEVOTION FOR THE BLESSED SACRAMENT.

First Point. Adore the Son of God, crowning
the prodigies of His charity by the institution of the
Holy Eucharist: Sciens quia venit hora ejus, cum
dilexisset suos, in finem dilexit eos. (Joan., xv, 1.)
By one act and in the same mystery, He confers
upon us three gifts of an infinite value : the Blessed
Sacrament, the holy sacrifice, and the divine priest­
hood. Nothing will ever separate what He has been
pleased to unite. As the sacrament of the Eucharist
can exist only by the holy sacrifice, the holy sacrifice
and the Blessed Sacrament can only be produced by
the priesthood, and the priesthood is established only
to perpetuate the sacrifice and the Eucharist. Such

Devotion for the Blessed Sacrament.

323

is the pledge of love which our Savior has left to His
disciples, and especially bequeat hed to His ministers.
He seemed to be unable to separate Himself from
them. No longer able to live here below under a sen­
sible form, He conceals Himself under the Eucharistic
veils, in order to remain by their side, under their
eyes, and within their hands, until the consummation
of the world. He gives them the privilege of appealing
to Him, and the power to produce Him in every place
where they feel the desire to offer Him and to receive
Him. Thank this divine Savior for having chosen
you for a like power, and so close a union with Him.
Think what love such generosity attests, what grat­
itude it deserves, and ask Him for His grace in order
to correspond with His designs.
Second Point. Consider the special reasons
which oblige an ecclesiastic to love and honor the
Holy Eucharist.
1. It is his glory. All sanctity, all power, and all
greatness reside in Our Lord. Outside of Him there
is only misery, imperfection, and insignificance : Tu
solus sanctus, tu soliis Dominus, tu solus Altissimus,
Jesu Christe. What is it that made the glory of the
second temple, and which raised it in the esteem of

324

Meditation.

the prophet, above that of Solomon? It is that Our
Lord, the desired of nations, honored it by His pres­
ence: Veniet desideratus cunctis gentibus, et magna
erit gloria domus istius magis quam primœ. (Agg.,
ii, 10.) Whence comes the superiority of the Church
over the Synagogue, of the people of the New
Covenant over that of the Old, if it be not from
the God-Man, from the Word Made Flesh, Whom
the Christian people have as founder, pontiff and
king? Nomen civitatis ex ilia die: Dominus ibidem.
(Ezec., xlviii, 35.) Non enim accessistis ad tracta­
bilem montem et accensibilem ignem, sed accessistis
ad Sion montem et civitatem Dei viventis, Jerusalem
cœlestem et testamenti novi mediatorem Jesum et san­
guinis aspersionem melius loquentem quam Abel.
(Heb., xii, 18, 22.) And we ministers of the New
Law, why does our priesthood surpass the Mosaic
priesthood, as the reality surpasses the shadow, if
it is not that we offer to the eternal Father, In Jesus
Christ His Son, a Victim, pure, holy, and undefiled,
of whom carnal victims were but figures, and whose
blood has power to purify the entire universe : puri­
ficans per sanguinem cruris ejus, rive quœ in terris,
rive quœ in cœlis sunt?

Devotion for the Blessed Sacrament.

325

2. It is his consolation. If the priest were forsaken
in the exercise of the holy ministry, if he beheld him­
self alone, without support, without associates, how
much would he be exposed to discouragement ! Vce
soli, quia, cum ceciderit, non habet sublevantem se!
(Eccl., iv, 10.) His consolation and his strength
is to have a friend at hand, another self, more con­
stant, more wise and more loving than he, always
willing to assist him in his trials, to encourage him
in his weariness, to console him in his sadness.
And where does he find this precious friend, this
faithful friend, whose devotedness remedies all evils,
whose affection is the pledge of all goodness, who pro­
cures for the body, as for the soul, salvation and im­
mortality? In Our Lord, the Host of the holy tab­
ernacle, the Bread of the holy table, and the Victim
of the divine sacrifice. Jam non dicam vos servos,
says He to His disciples; vos autem dixi amicos.
(Joan., xv, 14.) Every morning He comes to renew
their youth, and to gladden their heart. Thus the
priest finds a help in his weakness : Habei sublevantem
se. The Eucharist is his treasure, the altar becomes
his delight, and with his whole soul, he says with
the psalmist : Quid mihi est in cœlo et a te quid volui

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Meditation.

super terram? (Ps. lxxh, 25.) Altaria tua, Domine
virtutum rex meus et Deus meus.) (Ps. lxxxviii, 4.
3. It should be his life. “I am the bread of life,’
says Our Savior; “In me true life is found:” Ego
sum panis vivus. Ego sum panis vitœ: qui manducat
me et ipse vivet propter me. (Joan., vi, 41, 55.) If
these words of the Son of God are anywhere to be
realized, if they are ever to produce their effect, is
it not in His ministers? Who beholds the Savior
more closely than they? Who is better able to know
Him? Who is united to Him more frequently, more
intimately? Who can have more reason to say with
the Apostle : Vivo, jam non ego, vivit vero in me Chris­
tus? (Gal., ii, 29.)
Third Point. My God, if there are difficulties
and trials in the ecclesiastical career, there are also
great advantages and consolations: Dominus regit
me et nihil mihi deerit. Parasti in conspectu meo men­
sam. (Ps. xxii, 15.) I have chosen you as my
inheritance, and I hope to rejoice with you in eternity;
but even now you give yourself to me in an inexpress­
ible manner in the Eucharist: Funes ceciderunt mihi
in prœclaris. (Ps., xv, 6.) Et calix meus inebrians,
quam prœclarus est! (Ps. xxii, 3.) 0 Lord, make

Devolion for the Blessed Sacrament.

327

me appreciate such goodness and strive to profit by
it. For this purpose, give me an ardent and firm
faith in your presence, a profound respect for your
greatness, and a boundless gratitude for your gener­
ous love:
Panis vivus, vitam prœstans homni,
Prœsta meœ menti de te vivere,
In te spent habere, te diligere.

Da Ponte, so well known by his Meditations
upon Faith, daily made several visits to the Blessed
Sacrament and spent before the altar as much time
as he could. During the octave of the feast of Corpus
Christi, he seemed unable to come out of the church.
Regina Austri surget in judicio, said he, quia venit
a finibus terree audire sapientiam Salomonis: et
ecce plus quam Salomon hic! If we did for this
divine Master, what that queen did for Solomon,
what is said of her, would be said of us: Dedit ei rex
omnia quae voluit et petivit ab eo, multoque plura quam
attulerat ad eum.” (Ill Reg., x, 14; II Par., ix, 12.)

328

M editation.
MEDITATION XLIII.

THE UNHAPPINESS OF AN ECCLESIASTIC WHO IS
WITHOUT DEVOTION FOR THE EUCHARIST.

First Point. Adore the Son of God grieving,
during His mortal life, over the blindness of His
compatriots, and over the abuse which He saw them
make of His most precious graces. Oh ! if you knew
the gift which God offers to you; said He: Si scires
donum Dei et quis est qui loquitur tecum! (Joan.,
iv, 10.) Jerusalem, Jerusalem, if thou couldst un­
derstand, in this thy day the things that are for thy
peace! Si cognovisses et tu, et quidem in hac die tua,
quœ ad pacem tibi. (Luc., χιχ, 49.) Oh! if you
had sufficient faith, humility and confidence to come
to ask Me for the repose which you lack! But you
do not wish to come to Me! Non vultis venire ad me
ut vitam habeatis. (Joan., v, 40.) Are not these
the sentiments which are aroused in the heart of
Our Lord, by those of His ministers who lack devo­
tion for His Sacrament, who seem indifferent to His
presence, and insensible to His love? Beseech Him
to preserve you from such blindness, and promise
never to sadden Him by such infidelity.

Necessity of Devotion to the B. Sacrament.

329

Second Point. Consider the peril of an ecclesi­
astic who is without devotion to the Blessed Sacra
ment. He is exposed:
1. To the danger of losing all taste for his functions.
The Eucharist is the center of religion, and the great
object of the priesthood and of Holy Orders. If
all the functions of worship, if all the practices of
religion, of faith, of gratitude, and of love have not
for their end to honor it, it is at any rate the thought
of this mystery, the remembrance of the Savior
dwelling amongst us, which inspires them or which
is their soul. And hence as long as an ecclesiastic
has in his heart true devotion towards the Eucharist,
all the functions of his Order are full of attraction
for him. In performing them, he seems occupied
with what he loves; he follows the inspiration of
his heart even more than the dictates of his con­
science. In him is verified the saying of St. Augus­
tine: Ubi amatur, non laboratur. Non est labor,
sed sapor. But if love for the Blessed Sacrament
grows cold, if devotion for the Eucharist decreases,
what happens? No doubt the same practices are
observed and the same functions are fulfilled, be­
cause duty or custom require it, but it is easy to see

330

Meditation.

that he is no longer led by the same spirit, that the
same sweetness is no longer found therein. It is a
debt which is paid, it is a duty which is performed.
Attention and effort are required to keep him faithful.
Now, is not this coolness, this languor, this lack of
relish and attraction in the performance of the most
sacred duties, a source of uneasiness and suffering for
an ecclesiastic?
2. To the danger of becoming lax. Much energy and
constancy are necessary in order to persevere with
fidelity in all the practices of piety. Now, can we
expect to find these dispositions in an eclesiastic who
has little devotion for the Eucharist, who lives close
to the holy tabernacle without thinking of Him who
resides there; who is not impressed by the Holy
Sacrifice, who receives Our Lord, and remains un­
moved by His grandeur and untouched by His love,
who prays to Him only rarely and coldly, even at
communion and during his thanksgiving? Is it not
to be feared that he will neglect himself, give way to
dissipation and tepidity? And if he falls into this
state, what must he expect? Weariness, distaste, and
a troubled conscience which always follows remiss­
ness. He will feel that he abuses the graces of which

Necessity of Devotion to the B. Sacrament.

331

he is the recipient, that he is not doing right to love
so little Him Who shows us such great love, that
to have in the heart sentiments so different from
those which he professes, is to lack sincerity: Si
incipis tepescere, incipies male agere, says the
Imitation (i, 25.)
3. Even to the risk of falling into sin and to become
hardened in evil. It is a serious position for one to
be in the alternative of performing many acts of
virtue and acquiring great merits, or of violating
grave obligations, and falling into great sins. Such
is the position of an ecclesiastic, who is obliged to
pass his life close to Our Lord in the exercise of the
most sacred functions : A ut summa perfectio aut sum­
ma damnatio. Happy are they who approach the
divine Sacrament with constant faith and fervor.
They continually draw new graces from Our Savior
and they do not cease to advance in the way of virtue.
But woe to them who do not duly honor so holy a
mystery, who do not discern therein the body and
blood of the Son of God, who do not strive to receive
them with purity and love! Vœ illis quibus corporis
Christi dispensatio credita est, si non dijudicant corpus
Christi, si non honorant Testamenti novi mediatorem

332

Meditation.

Jesum, et sanguinis aspersionem, melius loquentem
quam Abel!
Third Point. I realize, 0 my God, that without
a sincere and lively devotion for the Blessed Sacra­
ment, an ecclesiastic is in danger of failing soon in
the duties of his vocation, and in the rules of the
priestly life. Those who depart from You, go to their
destruction : Qui se elongant a te, Domine, peribunt.
(Ps. lxxii, 27.) But if I do not solidly establish
this devotion in my soul during my seminary course,
how shall I secure it later? How shall I preserve it
amongst the preoccupations and the difficulties
of the ministry? Put it in my heart, 0 my God.
Make it increase in my soul from day to day. Ani­
mate the faith in Your presence, which you have
given me, augment the reverence which Your great­
ness inspires in me, and fill me with a more and more
sincere gratitude for Your favors. Tribue, quœsumus, ita nos corporis et sanguinis tui sacra mysteria
venerari ut redemptionis tuce fructum in nobis jugiter
sentiamus. (S. Thom.) If we had the faith of the
saints,” said the Curé of Ars, “we would see Our
Lord as they did. There are priests who see Him
every day upon the altar. But our faith is so weak

Acolytes Should Edify.

333

that it always leaves us a hundred miles from its
object. For us, Jesus Christ seems to always be
withdrawn to the third heaven. Thus can they say
of our soul, what was written of the place in which
He lived: Non poterat ibi virtutem ullam facere, et
mirabatur, propter incredulitatem eorum.” (Marc.,
vi, 5, 6.)
MEDITATION XLIV.

AN ACOLYTE SHOULD STRIVE TO EDIFY THE
FAITHFUL.

First Point. See how much the Church desires
that the life of her ministers should be exemplary.
At each step they take in the course of Orders, she
warns them that they incur a stricter obligation of
edifying their brethren. She tells the Ostiary that
he should endeavor to attract souls to God by his
example and by his conversation. She recommends
the Lector to put into practice the doctrine of which
he is the organ, and to confirm his instructions by
his conduct. She warns the Exorcist, that· he should
be at the head of the faithful in the struggles which
they maintain against the devil. She demands still
more from the Acolytes, who are the highest in the

334

Meditation.

hierarchy after the sacred ministers. She wishes that
their virtue should be sufficiently manifest and perfect
to show the faithful the way of sanctity, and to incite
them to advance in it. She says to them, as the Sav­
ior says to the Apostles: that they are the light of
the world, that they should shed the same brightness
in the midst of its darkness that the heavenly bodies
give out in the middle of the night. And that they
may not forget this obligation the Church gives them
a sensible reminder of it; she wishes that they carry
it in their hands, and that they never exercise the
functions of their office without having it before their
eyes: Accipe ceroferarium cum cereo. Thank Our
Lord for this advice and admonition. Ask Him to
give you a proper sense of your duty in this regard,
and to bestow upon you the grace to do it well.
Second Point. Nothing is more essential than
good example. It is by His example that Our Lord
causes virtue to spring up upon earth. It is by
example that the Apostles propagated it. It is by
example that you should foster it and cause it to
thrive in souls.
1. It is by example especially that the divine Mas­
ter taught virtue and inspired its practice. The

Acolytes Should Edify.

335

Holy Spirit remarks that His examples preceded
His discourses, and that He commenced by doing
what He wished to teach : Legimus quod capit Jesus
facere et docere. (St. Jer.) “Corneto me,” said
He to those who listened to Him, “ I shall show you
the way and you shall have only to follow me:” Ve­
nite ad me, omnes. (Matth., iv, 19.) Take my yoke
upon you. We shall carry it together; we shall walk
with the same step and by the same road: Tollite
jugum meum super vos. (Matth., xi, 29. ) I wish to
be your companion, your guide, and your model in
all things: Exemplum dedi wbte,ui quemadmodum -go
feci, ita et vos faciatis.” (Joan., xm. 15. He finally
chose a certain number of disciples ; but to train them
in the way of perfection it was necessary that He
should walk before them, that He should practice
the virtues in a heroic degree, that He should per­
severe in them even unto death. It is after having
realized the extent of His zeal for the glory of His
father, His love for sinners, His patience, His meek­
ness, and His humility; it is after having seen Him
immolate Himself upon Calvary and die upon the
cross that the nations placed confidence in His
maxims and accepted His law: Crux Christi mag­

336

Meditation.

num fuit candelabrum. (St. Augustine.) Owing to
His cross, His sanctity is apparent to ail eyes; it has
dispelled all darkness, and according to His word,
has drawn the whole world to His feet : Cum exaltatus
fuero, omnia traham ad me ipsum. (Joan., xii, 32.)
2. It is by their example also, more than by their
preaching, that the Apostles propagated the Gospel
and brought about so many conversions. “Behold
St. Paul,” says St. Chrysostom, the great admirer
of the great Apostle, “what wonders he accomplished
in the service of Jesus Christ and what marvellous
fruits the Church has gathered from his Apostolate !
But whence came the power of his word and the suc­
cess of his preaching? Is it from his eloquence?
No; it isfrom his sanctity; it is from the share which
he had in the spirit and in the virtues of his divine
Master:” Non in persuasibilibus humanae sapientiae
verbis, sed in ostensione spiritus et virtutis. (I Cor.,
ii, 4.) At the same time that he preached the doc­
trine of the Savior, he walked in His footsteps, he
imitated His examples, he was associated with His
sacrifice and he attached himself to the cross: In
ipso candelabro lucebat etiam Apostolus, quando dice­
bat: Mihi absit gloriari, nisi in cruce Domini nostri

Acolytes Should Edify.

337

Jesu Christi. (St. Augustine.) It was the same with
the other apostles and all the evangelical workers.
They obtained the confidence of the people and
wrought their conversion only by making themselves
models. Never would they have been able to gain
them otherwise. It is one thing to sow. says the
divine Master, and another thing to reap. Some
there are who sow in vain. (Mich., vi, 15.) They
are those who say and do not. And there are some
who reap a hundred-fold, they are the men who are
filled with the Spirit of God and whose life as well
as their doctrine is wholly heavenly: Messores angeli
Dei sunt. (Matth., xiii, 39.)
3. It is also by edifying, by giving an example
of virtue, that you will be able to contribute to the
sanctification of souls and to procure glory for God.
In all positions, in the priesthood itself, good example
is the primary condition for doing good: Gravitate
actuum probent se seniores, says the bishop in speak­
ing of priests. Virtutes in se ostendant, exemplo pro­
bent, admonitione confirment. (Pontif.) But in the
Minor Orders especially, this condition is indispen­
sable. It is indeed the only means by which an
Acolyte can act upon souls. He does not preach

338

Meditation.

like the Deacon; he does not give the people the word
of God like the Sub-deacon and Lector. How then
can he instruct and exhort if not by his example? Let
him then use this, the most powerful of all means. Let
him speak to the eyes, instead of to the ears. If he
is not able to announce the Savior as the angels announceed Him to the shepherds let him announce
Him as the star announced Him to the Magi: Si
non potest esse angelus, sit saltem stella. (Pet. Dam.)
But let him pay attention to one thing: that good
works, when they are the only form of preaching,
must shine more brightly to produce an effect. This
is why Moses, who had not, like Aaron, the gift of
speech, had received from God in compensation, a
kind of a halo which impressed the Israelites and
inspired them with respect for his laws.
Third Point. Carefully avoid all irregularity
and immodesty in your exterior; for what infidelity
it would be on your part to turn away from perfec­
tion those whom you should edify, si lucem Deo prae­
ferentes, operibus tenebrarum inserviretis et per hoc
aliis exempla perfidiae praeberetis? (Pontif) But
it is not enough, not to scandalize. Your conduct
must awaken the remembrance of God and rever­

Acolytes Should Edify.

339

ence for His divine Majesty; you must be a model
of modesty, of charity, of meekness, and of humility
for everybody: Exemplum esto fidelium in verbo, in
conversatione, in caritate, in fide, in castitate. (I
Tim., iv, 12.) Profit by every opportunity which
presents itself of giving an example of virtue, and
let no means of being useful to your brethren escape
you : Estote solliciti in omni justitia et bonitate et veri­
tate, ut et vos et alios et Dei ecclesiam illuminetis.
(PoNTiF.) Finally often ask God for the assistance
of His grace, by repeating this prayer which will be
said for you at your ordination : Hunc famulum tuum
benedicere dignare in ordine Acolytharum, quatenus
lumen visible manibus praeferens, lumen quoque spiri­
tuale moribus praebeat. (Pontif.) “ While a statue
is in the workshop, little attention is paid to the de­
fects which it may have. It is known that since
it is not finished, it cannot be perfect. But it is
different when it is seen in the place it is to occupy.
It is examined with care, and its least imperfections
are the subject of criticism. It is the same for eccle­
siastics, when they are ordained, and when they exer­
cise their ministry, either in the Church or in the
world.” (Bourdoise.)

340

Meditation.
MEDITATION XLV.

AN IMPERFECT LIFE IN AN ECCLESIASTIC IS A
CONTRADICTION AND A SHAME.

First Point. Adore the Son of God, who is truth
and perfection itself, reproaching the Doctors of
the synagogue for the hypocrisy of their conduct.
They had many other defects, but what aroused
Him the most, what He stigmatized with the most
energy, is the contrast which He saw between their
words and their dispositions, between the corrup­
tion of their hearts and the signs of sanctity which
they assumed. Vœ vobis, said He, scribœ et pharisœi
hypocrite (Matth., xxiii, 14); and eight times
afterwards He repeated this terrible imprecation.
So hateful is hypocrisy to this divine Master, and
such indignation it provokes on His part ! Notice also
the care which He took to inspire His Apostles with
horror for it: in their presence He pronounced this
imprecation and He caused it to be inserted in His
Gospel. Ask Him to give you such an aversion for
this vice, that you will avoid even the appearance
of it, and that you will expose yourself to every
danger, rather than become guilty of it.

Necessity of Perfection.

341

Second Point. Consider what a contradiction
and what hypocrisy it would be to receive Holy
Orders, and to perform the functions thereof, wiihout
having the desire to lead a holy life.
1. The ecclesiastical state is essentially a state
of perfection. There is no state more perfect, whose
end and functions are more holy. To enter it freely
is, then, to profess to embrace virtue and to aspire
to sanctity. Clericus duas res professus est. said
St. Augustine: clericatum et sanctitate:■
This being
the case, if you were to neglect to sanctify yourself
in this state, if you were not to propose to advance
in virtue, if you were satisfied to remain just as im­
perfect as personswho make no pretention- to leading
a holy life, and to remain in the dissipation an i tepid­
ity of your early youth, what would be though* of
you, and what conclusions would be drawn fre m y ur
conduct? That in taking God for your pe r.
y u
had not within the dispositions which you outwar ily
professed, that your profession was a dissimulât?; n
and a lie, so that you must be included among the
hypocrits whom the Apostle stigmatized: H :
quidem speciem pietatis, virtutem autem ejus
-:egantes (II Tim., ni, 5), and whose duplicity
-· r.-

342

Meditation.

in the opinion of St. Augustine, a double chastisement :
Simulata sanctitas, duplex est iniquitas.
2. Your exterior, your tonsure, your clothing,
the insignia of your Orders, all announce sanctity
in you; Clamat vestis, clamat professio sanctitatem.
Such is the wish of the Church, and you know the
reasons for it. But under this appearance of sanctity
should we not expect to find a saint, or at least a
man who is laboring to become one? What if we
were wrong? What would be thought of you, if
your dispositions and your habits were opposed to
this exterior which is so edifying? Would not what
Our Lord said to the Pharisees be said of you? Hav­
ing taken these insignia, it is necessary to have the
sentiments which they express, it is necessary to
acquire the virtues which they signify. Pharisœe
cœce, munda prius quod intus est. (Matth., xxiii,
26.) Will not your tonsure and your sacred vest­
ments recall the phylacteries of those false Doctors,
and the beautiful maxims which were written upon
their garments or worn upon their foreheads, but
which were far from being engraven upon their
hearts! “Alas!” said St. Jerome, “the spirit of
the Pharisees has not died with them.” Vœ vobis

Necessity of Perfection.

343

ad quos vitia Pharisœorum transierunt! ‘Do we not
see remnants of it in those sanctimonious women
who value so much a piece of the true cross or
beautiful Gospels, but who make so little effort to
understand the maxims of Jesus Christ, and to
mortify their flesh?” On their part, however ·.:.·>
may be only eccentricity, lack of knowk dge. s _r- rstition. But would not what is in them illusion
or caprice, be in you a mark of dupli ity? And
is not duplicity in such matters hypocrisy? ; · Ec­
clesia, quisquis se vult videri quod non ■ :. r .
est. (St. Augustine.)
3. Finally even the functions of your Orders being
acts of religion, zeal, and love of Go<; an . : y
neighbor, testify to holy dispositions. Thus the
Ostiary in taking care of thechurc:.. and
railing
the faithful to it, shows his zeal for the giory :: the
divine Majesty. The Lector, in making nn.-.:
the mouth-piece of revealed truth imp?. - that apenetrated with it and desires to fill others ~a r
Should not the Exorcist, who, on account c: h_is the antagonist of the devil, be the en· my
-- r
form of sin? Does not the Acolyte. wh< - — ■■= 5
the holy sacrifice of the Mass, mani:· s*.
:

344

Meditation.

and his devotion for the Eucharist? So, by the min­
istry which you exercise, you make profession of
virtue and perfection. If you do not wish to be
reproached with imposing on the faithful, and show­
ing yourself better than you are, you must cultivate
in your heart the sentiments, the habits, and the
good dispositions, which your functions presuppose,
and which you are in duty bound to practice.
Third Point. Understand now why the bishop
recommends that you should be clothed with true jus­
tice and sanctity: justitia et sanctitate veritatis, and
realize how far you should be the model of your
brethren in all virtue and in all truth: in omni
bonitate et veritate? Know also the perfidy against
which he wishes you to be on your guard in the ex­
ercise of your charge. Non enim Deo placere poteri­
tis, si lucem Deo manibus praeferentes operibus tene­
brarum inserviatis et per hoc aliis exempla perfidies
praebeatis. (Pontif.) It is your duty to edify the
faithful, to increase their faith, and to animate their
fervor. This is what God expects of you in return
for His graces. Do not disappoint Him, but respond
to His confidence. Apply yourself to the practice
of solid virtues. Do not fear to enter upon the path

St. Aloysius a Model.

345

of perfection. He who calls you to this high state
and desires you to lead your brethren into it. will
sustain your ardor and give you all the necessary
assistance: Sint lumbi vestri praecincti et lucerna ar­
dentes in manibus vestris. Abjiciatis opera tenebrarum.
Ut filii lucis ambulate. (Pontif.) Remember these
words of St. Bernard, about ecclesiastic wh <■
without virtue: Qui magis impius, profite■ - · ή.:■· - :
tem, an mentiens sanctitatem? Nonne is erai. etiarn
mendacium addens, geminat impietatem?
MEDITATION XLVI.

ST. ALOYSIUS, PATRON OF THOSE IN MINC R
ORDERS.

First Point. Our Lord is the firs*. model
the source of all sanctity, but He is no*. the my :r.·
who is worthy of our imitation. Under Him there
are the saints, men filled with His spirit, f ormed ift- *
His image, who give us an example of ail *.L- . .-* ;—
We find a great number of them in every walk of fife,
but especially in the ecclesiastical and religious state.
Let us honor, from the bottom of our hearts
worthy ministers of Our Savior, and let us thaak
the divine Master for having preserved for us *:.

346

M editation.

account of their lives. Laudemus viros gloriosos et
parentes nostros in generatione sua, homines divites
in fide, pulchritudinis studium habentes, quorum pie­
tates non defuerunt. (Eccli., xliv, 1, 3.) Their
example remains after them, as a light for the mind
and a stimulant for the heart. “Why should I not
become,” one says to himself, “in the age in which
I live, in the position which I occupy, with the means
which I have at my disposal, or which are offered
to me, what others have become before me?” A
multitude of ecclesiastics have owed their salvation
and their perfection to this consideration. Do you
not see in it a motive for encouragement and perse­
verance?
Second Point. Consider how St. Aloysius prac­
ticed the virtues proper to Minor Orders to which he
had been promoted.
1. What are the virtues of the Ostiary? A pro­
found sense of religion, a great love for the house of
God, and an ardent zeal for His worship. The life
of this Saint offers us many indications of these vir­
tues. Who more than he had the right to say to
the Lord: Dilexi decorem domus tuæ et locum habi-

St. Aloysius a Model.

347

talionis gloriœ tuœ? Etenim passer intend sibi
domum et turtur nidum ubi ponat pullos suos. .4 Uana
tua, Domine virtutum! Quia melior esi dies una in
atriis tuis super millia! Elegi abjectus esse in domo
Dei mei magis quam habitare in tabernae A s peccato­
rum. (Ps. lxxxhi, 4, 11.) The Psalmis: is ha{ py
to have preferred the House of God to the tents of
sinners. St. Aloysius abandoned for it
of his ancestors, the society of his parent - an . the
domains which soon were to fall to him.
2. The virtues proper to the Lector are the .ove
of the Sacred Scriptures and application to the sacred
studies. This Saint did not wait till he ft t
r. i
to apply himself to them. He always preterred
them to profane reading, however interesting
latter might be : Narraverunt mihiiniqui
said he with David; sed non ut lex tua. P=- AY1::·
25.) But once free to follow his vocation.
longer any other occupation than spirit ini '■ * --- ecclesiastical studies; and such was th- arC.r with,
whichheread them,andsuch werethe :
tn- 1— tn
he knew how to draw down upon his work. '■ — ' wnnout curtailing any of his exercises of piety —

348

Meditation.

losing any of his fervor, he was soon able to appear,
with honor in the most celebrated schools and merit
the approbation of the most learned Doctors.
3. The characteristic of the Exorcist is a horror
of sin and of everything which offends the sanctity
of God. This was also one of the principal traits
of St. Aloysius. On the evidence of Bellarmin, to
whom he had opened the secrets of his conscience,
never had he the misfortune of offending God
mortally, nor of committing any deliberate fault of
any gravity. Nevertheless he reproached himself
for his unfaithfulness, he distrusted his own strength.
He was as vigilant over all his movements, and as
restrained in the use of his senses, as if he had had
a thousand times the experience of his weakness:
Adjecitsensuumcustodiœcorporis cruciatum. (Brev.)
The Church can propose him as a model of penance
and of mortification to those who have not always
followed in the way of innocence: Concede, qucesumus, ut innocentem non secuti, pœnitentem imitemur.
4. Finally, who ever practiced in a more exemplary
manner the virtues of the Acolyte, devotion to the
divine Sacrifice, and holy modesty? The only honor
which he ever desired was that of serving the priest

St. Aloysius a Model.

349

at the altar. He publicly performed this office at
the wedding of his brother Rodolf. It was the
only favor which seemed to particularly please him
during his novitiate. As regards his modesty, it
suffices to say that from his early youth it aston­
ished everybody. Neither dissipation, nor anger,
nor vain curiosity were ever remarked in his exterior.
When he was taking his course of theology at Rome,
he was often followed, without his knowing it. for
the edification which his presence brought everywhere.
Third Point. You see in this young saint
· :
like you to the first functions of the ecclesiastical
state, and whom God crowned before his entry int '
Sacred Orders, an admirable exampleof all · ':.· virtue of those in Minor Orders. His perfect practice
of these was sufficient to merit heaven, and t ause
him to be honored as a saint in the Church. L· ·
him then be your model, and let his name always
recall to you piety, love of holy studies, horror of
sin, and the modesty which you have to practice.
Let him be also your protector; for he has no less
influence to obtain the graces of God for th< -· who
solicit them by his intercession, than zeal topropag--·

350

Meditation.

the virtues which were most dear to him. Cades’,
convivio fac nos, Domine, nuptiali veste indutos accum­
bere, quam B. Aloysii pia prœparatio et juges lacrymœ inestimabilibus ornabant margaritis. (Orat.
Eccles.)
MEDITATION XLVII.

THE SENTIMENTS WHICH BEFIT ONE WHO HAS
RECEIVED HOLY ORDERS.

First Point. Think of the sentiments of the
Precursor, visited by Our Lord before his birth and
instructed by the Holy Spirit regarding the ministry
which he was to undertake. What humble grati­
tude! What transports of joy, of admiration, and
of love! Exultavit in gaudio. (Luc., i, 44.) Let
us judge his dispositions by those of Zachary, an­
nouncing the destiny of his son, and extolling before­
hand the great works which he would perform: Et
tu puer, propheta Aliissimi vocaberis: prœibis enim
ante faciem Domini parare vias ejus, ad dandam sci­
entiam salutis plebi ejus in remissionem peccatorum.
Let us judge them by the words of St. John himself,
when Our Savior came to him upon the banks of
the Jordan, and asked to be baptized by him: Prohi-

Sentiments after Ordination.

351

bebat eum dicens: Ego a te debeo baptizari, et tu renis
ad me? (Matth., iii, 14.) Amicus sponsi gaudio
gaudet propter vocem sponsi! Illuni oportet crescere,
me autem minui! (Joan., iii, 30.) Nothing is more
fitting than these sentiments. Nothing is mor»
just. Still the Precursor was far from being a- priv­
ileged as you. His vocation was far from being aholy, and his ministry was far from being as gloriovas yours: Qui minor est in regno cœlorum major ed
illo. (Luc., vu, 28.) What would he have said,
what would he have done, if the Son of God had
allowed him to partake of His priesthood; if he had
deigned to chose him, as He has chosen you, to offer
His sacrifice to the Lord and to apply to souls the
fruit of His mysteries?
Second Point. There are especially three senti­
ments which ordination should leave in your soul :
1. Deep gratitude. However well a man may
have prepared for ordination, it is always a gratu­
itous favor and a sign of predilection on the part of
God. At no time was it a small honor and a slight
advantage to be consecrated to the worship of the
Lord and to cooperate in the holy mysteries: Au­
dite, filii Levi. Num parum vobis est quod separavit

352

Meditation.

Deus db omni populo et junxit sibi, ut serviretis ei et
staretis coram frequentia populi et ministraretis eiî
(Num., xvi, 9.) But this privilege and honor are
incomparably greater under the reign of the Savior
than they were under the law of Moses and the priest­
hood of Aaron. Since, then, the graces received
are more gratuitous and more precious, should not
gratitude for them be more sincere, generous and
permanent? Cui multum datum est, multum quaere­
tur ab eo. (Luc., χπ, 48.)
2. Religious respect for the Order which has been
received and a great solicitude to fulfil its duties.
Since, says St. Paul, God has made me the apostle
of the nations, I wish to honor my ministry by acquiting myself worthily of it : Quamdiu ego sum gen­
tium apostolus, ministerium meum honorificabo. ( Rom .,
xi, 13) Should not every minister of the Lord have
similar sentiments? Greatly revere the dignity with
which you are vested, respect it especially by the
fidelity with which you fulfil its obligations and
practice its virtues; that is an engagement that is
made at the time of ordination, and a condition which
must be fulfilled in order to merit promotion to a
higher Order: Vide ministerium quod accepisti a

Sentiments after Ordination.

353

Domino, ut illud impleas, said the Apostle to a minis­
ter of the Church of Colossa (iv, 17), and elsewhere
writing to his disciple, the bishop of Ephesus: Qui
bene ministraverint, gradum bonum sibi acquirent in
Christo Jesu. (I Tim., ni, 13.) Qui bene prœsunt,
duplici honore digni habeantur. (I Tim., v. 17.)
3. A saintly ardor to use the powers and the graces
with which you have been honored, for the glory of God.
Is it not just to employ for God what we receive
from God, and what has been entrusted to us in
the interest of God? It is His grace that has
made us what we are, ecclesiastics as well as Chris­
tians: Ipsius enim sumus factura, creati in Christo
Jesu in operibus bonis, ut in illis ambulemus. (Eph.,
ii, 10.) We should glorify God as ecclesiastics still
more than as Christians: Ipse fecit nos regnum et
sacerdotes: ipsi gloria et imperium. (Apoc., i, 6.)
To be ashamed of exercising the Orders with which
we are vested, would be to show that we have not
received their graces or that we have lost their spirit.
A fervent ecclesiastic is happy to have to perform
the functions of his Orders, especially the least im­
portant; and when the occasion of exercising them
does not arise, he applies himself more diligently to

354

Meditation.

the practice of the virtues proper to them, to the
edification of his neighbor, to study of the Word of
God, to giving good advice, etc.
Third Point. Often meditate upon your ordi­
nation in the presence of God that you may become
grateful and fervent. Say with St. Paul: Gratias
ei qui me confortavit Christo Jesu Domino nostro, quia
fidelem me existimavit, ponens in ministerio (I Tim.,
I, 12); or with St. Augustine: Quid tibi retribuere
possum pro tantis beneficiis misericordiae tuae? Dili­
gam te, Domine, virtus mea, et vivam jam non mihi
sed tibi. Let these sentiments remain in your heart,
until the end of your life, with the remembrance
of your ordination. This would be enough to assure
your perseverance and your sanctification, to bring
you to serve God with a fidelity and a fervor more
and more perfect: Ut sine timore servias illi in sanc­
titate et justitia coram ipso omnibus diebus tuis. (Luc.,
i, 74.)
Have a special love for the Canticle of Zachary,
and that of the Blessed Virgin. Always recite
them in the spirit of the Church, to express your
gratitude to God.

Profiting by our Ordination.

355

MEDITATION LXVHI.

ON THE DANGER OF NEGLECTING THE GRACES
OF ORDINATION.

First Point. Adore the divine Master under t he
type of that husbandman of the Gospel, who neg­
lects nothing in the cultivation of his land, but who
expects from each of his trees fruit- pr ·ρ trtionate
to his care. You know what words the sight of the
barren fig-tree calls forth: Ecce anni tres ex quo renio
qucerens fructum, et non invenio. Succide ergo illam:
ut quid etiam terram occupat? (Lue., xiii. 7.
If
he postpones its destruction at the request of his
servant, he warns him that it is for the last time:
Sin autem, in futurum succides eam. Is not the Sem­
inary like the garden of the Church in which the
Lord cultivates His best plants, those whom He most
esteems, and from whom he expects the best fruits:
quasi hortus irriguus (Isai., Lvm, 2). sicut hortus τ·:1uptatis (Ezec.. xxxvi, 35), sicut paradisus Domini.
(Gen., xii, 11)? Should not each year which you
pass there, and each ordination in which you par­
ticipate, make you grow in merits and in virtues?
Yes; this is the fruit which Our Lord expects from
the graces with which He overwhelms you. If you

356

Meditation.

derive no profit from them, if you always remain
sterile, may you not fear that you shall finally weary
His patience? Beseech Him to be merciful to you,
and to give you time to satisfy His justice: Domine,
dimitte et hoc anno. (Luc., xiii, 8.)
Second Point. Consider what an evil it would
be to allow the graces of your first ordinations to
be lost.
1. It would offend God, and deeply wound the
three Divine Persons whose minister you are to be :
the heavenly Father, Whose most precious treasures
you would waste; the Word Incarnate, Whose
blood you would render useless for yourself and for
others, and the Holy Ghost, Whose virtue you would
render ineffective and Whose designs you would
thwart. In such conduct there would be not only
negligence and cowardice, but also a kind of perfidy,
as the Bishop tells the Acolytes; for would it not
be to betray the confidence of the Church, and to
abuse the gifts of God, in defiance of the most sacred
obligations? It is then to ecclesiastics more than
to the simple faithful, it is to you especially, after
your ordination, that the admonition of the Apos­
tles should be repeated: Nolite contristare Spiritum

Profiting by our Ordination.

357

sanctum. (Eph., iv, 30.) Spiritum nolite extinguere·
(I Thesb., v, 19.) Noli negligere gratian q ur
est. (I Tim., 14.) And it is you particularly who
are bound to reflect upon the grav· w r > ■
this holy Apostle addressed to the faithful : Jerusalem, concerning the special graces which Heaven
had bestowed upon them: Terra sap·.
super se bibens imbrem et generans herba .
accipit benedictionem a Deo, proferens autem π··'·'-'
ac tribulos reproba est et maledicto prori e.
His-vi, 7, 8.)
2. It would be to prepare yourself very ..
' ■
the priesthood and put yourself in danger of tr'-ning it. All progress in Holy Orders demands
supposes a corresponding progress in
t
Merita debent prœire bonorum operum. says h
Ambrose, ut dignus habearis ad ordinations
especially the priesthood which requires ar-f_
preparation and demands a highdegr··
ue
A priest worthy of the name should, according t. the·
same Doctor, join to the character of the Order that
of sanctity: Ut sit vere sacerdos, oportet
sacramento sed justitia induatur. The least that
can be asked is that he have worthily received tne

358

Meditation.

preceding Orders, that he have preserved the grace
conferred in them and that he be anxious to put
it to profit. Omni habenti dabitur, says Our Lord.
(Matthew, xxv, 29.) To him who has will be
given, and he shall receive in proportion to what
he has. But he who has not known how to guard
and to value the gifts, which have been given to him,
shall lose even his last farthing. Tollite ab eo unam
et date ei qui decem mnas habet. Omni enim habenti
dabitur et abundabit. Ei autem qui non habet, et quod
videtur habere auferetur ab eo.
3. It would even compromise his vocation and
endanger his whole future. Until one is in Sacred
Orders, he can always change his career, and this
change would become a duty if he lost the hope of
sanctifying himself, and of having peace of soul in
the ecclesiastical state. Now should not a cleric
who thinks little of the graces of his Orders, who
does not strive to profit by them, and after receiving
them, continues to live almost as he lived when a
layman, acknowledge that the obligations of the
priesthood are greater than his courage? How hope
that he may ever find his happiness in performing
them well? Quapropter, fratres, magis satagite ut per

Profiting by our Ordination.

bona opera certam vestram vocaUeaam et dsctsoœm
faciatis. (Il Pet., i, 10.) Sic te prépara, sic ispt.
sic stude, sic loquere d exhortare ut arceri* a Ab» tB»
quam Aaron, quem elegit ipsum. Pet. Btes.)
Third Point. Accustom yourseif ~.c
in the Orders which you have reamed aat sb
much the honors which elevate you thm th* datas
which subject you to a more perfect fife: Saeam
onera. If each ordination confers am p*w mi
new graces upon you, each one aba fe^am am
obligations and increases your re^amHBty. Cans
enim augentur data, ruttoner etim aaacmtdbamaK.
Tanto ergo esse hustSior atque ad anbadhaa Ifea
promptior quisque debd ex macer·, paaad· ar ehSpdiorem esse conspicit tn reddenda refemt (L Gam.
Magn.) Often imagine Our Variai amafffvpm. aa
the hushandnout of the parable, to ream* the feme
to which His care entitles Him. See what pm ham
to offer Him and bow He would jnjpe yew ü&y
or your negligence: Osmt die ate/bfiim afe Clririha
imeniat, said St. Paulinus.
Father Demia. the pious founder of the Ssto* of
St. Charles at Lyons, had engraved, in maaory af
his first ordination, a medal of the Heseed Vnpa,

360

Meditation.

carrying the Child Jesus in her arms, with this in­
scription : Interveni pro clero. He loved to distribute
these medals to the faithful, especially to the chil­
dren in the catechism classes and to the poor, recom­
mending to their prayers the sanctification of all
ecclesiastics and particularly of himself.
MEDITATION XLIX.
ON HOLY COMMUNION AS A PREPARATION FOR
ORDERS.

First Point. Let us adore the Son of God, in­
stituting the sacrament of the Eucharist, that is,
veiling His humanity under the appearance of bread
and wine, in order to be united to us, and to become
our food. For it is especially by this means that
He wishes to animate us with His spirit and develop
in us the divine life, the germ of which we have re­
ceived in baptism : Ego sum panis vivus, he says, qui
manducat me, et ipse vivet propter me. (Joan., vi,
41, 58.) Blessed are the pure of heart, because they
will see in themselves the God of all purity; they
will possess Him in a most intimate and complete
manner here below! Blessed are they that hunger
and thirst after justice, because they will be satisfied!

Preparation for Orders.

361

He is justice itself, who wills to give Himself to them!
He is essential sanctity, who becomes their food and
their life ! Alas ! Why are that purity of heart, that
love of justice, those desires for true perfectio· an
rare? Why do so many souls, especialycaled to a
holy life, prefer the frivolities of the world, and the
deceitful allurements of some vain pteaames, to the
life of Our Savior, to the divine Food which would
give this life to them!
Second Point. Consido' the namna why the
Council of Trent recommends frequent commmâon
to ecclesiastics who are preparing far Holy Orders.
1. The first reason is the necessty of soaking great
progress in perfection in short time. Men with only
ordinary virtue would lack an eseeaaial qnahty far
becoming ministers of the Holy of Hofiea. and mneh
more so, for becoming His priests: Jfoaaret atai
ejus quod scriptum esi: Saadi edde, funasan apt
sanctus sum. ( Sess. επτ.) What pragma has a
young man to make, who leaves the world amd be­
gins to practice the perfect life! And he met arrive
at the goal in a brief time, and make al this process
without neglecting his studies, during the ndervais
bet ween his different ordinations ! Happy is he then

362

Meditation.

that he may rely upon the assistance of heaven, and
that he has at his disposal a wholly divine source
of grace in the Sacrament of the body and blood of
the Savior. Because it is particularly for the weak
that this Sacrament has been instituted, it is for
them who have the desire to advance in perfection,
but who lack the ardor, the energy and the constancy.
Dimittere eos jejunos nolo, said the divine Master,
ne deficiant in via. (Matth., xv, 32.) In offering
you this bread of life, panem vitœ, panem vivum, panem
de cœlo, at the holy table, He seems to say to you as
His angel said to Elias: Surge, comede: grandis enim
tibi restat via. (Ill Reg., xix, 7.) Be docile like
the Prophet, and profit as he did, by the gift of God :
Elias comedit et bibit; et ambulavit in fortitudine cibi
illius quadraginta diebus et quadraginta noctibus usque
ad montem Dei Horeb. By acting otherwise, by
neglecting the most powerful means which heaven
offers you to sustain your strength would you not
expose yourself to the danger of fainting on the way
which leads to the summit of the holy mountain
where God has His altar? Mens deficit quam non
recepta eucharistia erigit et accendit. And Our Lord :
Nisi manducaveritis, non habebitis vitam in vobis.
(Joan., vi, 54.)

Preparation for Orders.

363

2. The second reason is the honor of the Son of God,
residing in the Blessed Sacrament, who demands of
His ministers a devotion more and more fervent in
proportion as they advance in Holy Orders.
This may be seen from the following considera­
tions: (1) There is a principle that the powers con­
ferred by ordination are all related to the Eucharist,
and that this sacrament is the ultimate end and the
cause of all Orders; so that all the ministers of the
Church might be called, and really are, the ministers
of the body and blood of Our Savior. Should we
not conclude that their devotion for the Eucharist
should correspond to the importance of their powers
and their functions? And how could their devotion
for the Eucharist increase in them, if they had not
more and more attraction for communion and if they
did not take ever-increasing care to become worthy
of it? (2) There is no one to whom Our Lord gives
Himself so often and so fully as to His priests, con­
sequently there is no one of whom He demands more
love, no one who should offer Him greater pledges of
devotion and fidelity. But it is not only the Sarior
but also the faithful themselves who require from
the ministers of the altar, evidences of their good

364

Meditation.

dispositions. What well-founded suspicions might
they not have if they did not see in an aspirant to
the priesthood true devotion for the Eucharist, if
his communions did not become more and more
frequent, if he showed in his reception of this sac­
rament that he was less assiduous and less fervent
than many of the laity? Who does not know how
much men who have but little religion are inclined
to attribute to selfishness the most holy of our ac­
tions, even the oblation and the celebration of the
Holy Sacrifice? And who has not heard applied
to the ministers of the Church, the reproach made to
the children of Aaron by the last of the prophets:
Quis ex vobis claudat ostia et incendat altare gratuito?
(Mal., i, 10.)
Third Point. Have you sufficiently understood
before how necessary devotion to the Eucharist is
to ecclesiastics who aspire to the priesthood? Do
you endeavor to acquire it as much as you should?
If your communions become more frequent are they
also more holy and more fruitful? Is your faith
in the real presence sufficiently firm and practical?
Should you not, in order to increase your fervor, med­
itate more frequently upon the Blessed Sacrament,

Respect for Higher Orders.

365

visit it with more regularity, and assist with more
recollection at the Holy Sacrifice? Could you not
augment and perfect in your soul, the dispositions
which frequent communion demands, purity of heart,
zeal for perfection, and love of Our Lord? Search
in concluding, for the particular point which should
inspire your resolutions.
Reflect upon those words of St. Francis de Sales,
the truth of which should be recognized in you, no
less than in the simple faithful: “For twenty years
that I am in the holy ministry I have been privileged
to touch with my fingers the all powerful virtue of
communion to sanctify souls and to deify them in a
way. To obtain this effect it is enough to frequent
it assiduously with the proper faith, purity of soul
and devotion.”
MEDITATION L.
THE RESPECT WHICH THOSE IN MINOR ORDERS
SHOULD HAVE FOR HIGHER ORDERS.

First Point. Our Lord in desiring that the clergy
consist of different Orders, forming a hierarchy,
has proposed, among other motives, to place be­
fore the eyes of the faithful, in the mutual rela­

366

Meditation.

tions of His ministers, an example of the subordi­
nation essential to every society and a model of
the respect due to every superiority, either of honor
or of jurisdiction: Cui timorem, timorem·, cui honorem,
honorem. (Rom., xiii, 7.) Non tantum bonis et
modestis, sed etiam dyscolis. (I Pet., ii, 18.) Admire
the wisdom of your divine Master, whois always care­
ful to instruct by examples, rather than by words.
Desire that His designs be accomplished in the
Church and in the clergy, and ask Him for the grace
to conform to His views.
Second Point. Consider why the Council of
Trent emphasizes the respect for higher Orders,
major erga presbyteros et superiores ordines reverentia,
as a sign of progress in virtue and of a vocation to a
higher Order.
1. Respect for the hierarchy indicates several very
important and meritorious dispositions, such as mod­
esty, docility, and charity. It gives reason to hope
that you will know how to govern the inclination
to pride and egotism. But what is more important
in an ecclesiastic than those virtues, the source of
so much edification? .And what is more to be feared
than these inclinations, the source of so many difficul­

Respect for Higher Orders.

367

ties, divisions and scandals in the holy ministry
In showing concern about this matter, in dt man ling
the guarantees that her interest require', the Church
profits by her experience, and manifests ·.- r w>·: -m.
2. This respect, when sincere, shows
H .y
Orders are considered from the true p i:.: : ' ~
which is that of faith, and that they are
. :
themselves or rather on account of God λλ
> th- ■’
author, without merely considering the , - r- are invested with them. We are justified
ing from this that aspirants have always
·- :
them in this light, that they have enter- . .
’
ecclesiastical career not through human n. ·.··'
but only from the desire of becoming more ■·.:■·.
to God, finally that they will honor the
· ter
of the priesthood and know how to make it :.
- :
in themselves, without ceasing to be pen- t..· : ~
a feeling of their nothingness and misery, as - - -. - -and as sinners.
3. This respect is especially a guarantee : -:.·
religious submission which ecclesiastics
in­
stantly render to ecclesiastical authority As ·._sentiment is absolutely indispensable
; ■ ·.
government of the Church, and as nothing can ■ ·
its place in a society in which all obedience is vol­
untary and in which the Superiors have no r· ■ . nr--

368

Meditation.

to external means of restraint, it is natural that the
Church exhibits a particular solicitude for it, that
she requires proofs of its existence, and that she de­
mands a certain practice of it. Thus does she wish
that her ordinandi be prepared to keep the promise
of obedience and reverence, obedientice et reverentiae,
which they are to make to their bishop, in a public
and solemn manner, at the foot of the altar, the day
of their promotion to the priesthood.
Third Point. An ecclesiastic should become ac­
customed to consider in his superiors and his con­
frères, less their personal qualifications, which might
not please him, than the position which they occupy,
and the dignities with which they are vested.
Make a rule of this practice and, according to the
counsel of the Apostle, give to each the respect and
obedience to which he is entitled by his rank. Do
not act in this manner through human motives, to
gain favor or to obtain something in return, but
through the spirit of faith and of religion, to honor
Our Lord in His representatives: Sicut Domino, et non
hominibus. (Col., iii, 23.) By doing this you will
be filled with the spirit of your Order, you will avoid
many faults of thought, word, and deed, and you

Respect for Higher Order*.
will render meritorious a multitude of aiteatinas,
of marks of deference, and of constraints more :r
less onerous, to which you must be subjected^ bn
which are often not very supernatural in tier
motives and in their object.
Be exact in the observation of the rui r. rs tarzx
the offices. The ecclesiastical ceremonial
- tl·ministers of the Church an admirable
:t
respect, of deference, and of mutual rei-tt Σ
exercising them in their official function - :
■ Me
disposed also to observe them in the r-.s'ttcs «
ordinary life.

PART III.

THE RITE OF ORDINATION.
THE ORDINATION OF OSTIARIES.

After the first lesson the Archdeacon calls those who are
to be promoted to Minor Orders. After they have knelt
down bet ore the Bishop, he, being seated and with his mi’re
on. admonishes them, saying:

>·>·?·?pt uri filii carissimi, officium Ostiariorum,
videte quæ in domo Dei agere debeatis. Ostiari _m
oportet percutere cymbalum et campanam; aperire
ecclesiam et sacrarium, et librum aperire ei qui pru·dicat. Providete igitur ne per negligentiam vestram,
illarum rerum quæ intra ecclesiam sunt aliquid iepereat cervisque horis domum Dei aperiatis fide’·:?us
ei semper claudatis infidelibus. Studete etiam ut,
sicut materialibus clavibus ecclesiam visibilem a;- ritis et clauditis, sic et invisibilem Dei domum. coria
scilicet fidelium dictis et exemplis vestris claudatis
diabolo et aperiatis Deo; ut divina verba quæ audierint corde retineant et opere compleant. Qu -1 .r.
vobis Dominus perficiat per misericordiam suam.
371

372

The Rile of Ordination.

Then the Bishop takes the keys of the church and while
presenting them to be touched by each in turn, says :

Sic agite quasi reddituri Deo rationem pro iis rebus
quæ his clavibus recluduntur.
After this the Archdeacon makes them shut and open a
door of the church, then ring a small bell. After this the
Bishop says to those who are present:

Deum Patrem omnipotentem suppliciter deprecemur, ut hos famulos suos bene Φ dicere dignetur, quos
in officium Ostiariorum eligere dignatus est; ut sit eis
fidelissima cura in domo Dei diebus et noctibus ad
distinctionem certarum horarum ad invocandum
nomen Domini, adjuvante Domino nostro Jesu
Christo, qui tecum vivit, etc.
Then the Bishop still standing, having put off his mitre,
and turned towards the altar, says: Oremus, and the min­
isters add: Flectamus genua. The Bishop standing with
his mitre off and turned towards those who have been
ordained, says:

Domine sancte, Pater omnipotens æteme Deus,
bene dicere dignare hos famulos tuos in officium
Ostiariorum, ut inter janitores Ecclesiæ tuo pareant
obsequio, et inter electos tuos partem tuæ mereantur
habere mercedis. Per Dominum nostrum.

The Ordination of Lectors.

373

THE ORDINATION OF LECTORS.

The Bishop sits with his mitre on. Those who are to
be ordained kneel before him while he admonishes them
saying:

Electi, filii carissimi, ut sitis Lectores in domo
Dei nostri, officium vestrum cognoscite et implete.
Potens est enim Deus ut augeat vobis gratiam per­
fectionis æternæ. Lectorem siquidem oportet legere
ei qui praedicar. et lectiones cantare et benedicere
panes et omnes fractos novos. Studete igitur verba
Dei, videlicet lectiones sacras distincte et aperte ad
intelligentiam et aedificationem fidelium absque omni
mendacio falsitatis proferre, ne veritas divinarum
lectionum, incuria vestra, ad instructionem audien­
tium corrumpatur. Quod autem ore legitis, corde
credatis atque opere compleatis, quatenus auditores
vestros verbo pariter et exemplo vestro docere pos­
sitis. Ideoque dum legitis, in alto loco Ecclesiae
statis, ut ab omnibus audiamini et videamini, figu­
rantes positione corporali vos in alto virtutum gradu
debere conversari, quatenus cunctis a quibus audi­
mini er videmini coelestis vitæ formam praebeatis:
quod in vobis Deus impleat per gratiam suam.

374

The Rite of Ordination.

Then the Bishop presents to them the book from which
they are to read, and, while they touch it with their right
hand, he says:

Accipite, et estote verbi Dei relatores; habituri,
si fideliter et utiliter impleveritis officium vestrum,
partem cum iis qui verbum Dei administraverunt
ab initio.
After this, the Bishop, standing with his mitre on, and
turned towards those who are still kneeling, says:

Oremus, fratres carissimi, Deum Patrem omnipo­
tentem, ut super hos famulos suos quos in Ordinem
Lectorum dignatur assumere, bene dictionem suam
clementer effundat, quatenus distincte legant quæ in
Ecclesia Dei legenda sunt et eadem operibus imple­
ant. Per Dominum, etc.
Then, putting off his mitre, he says: Oremus, and, turn­
ing towards the Lectors, he recites the following prayer:

Domine sancte, Pater omnipotens, æterne Deus,
bene dicere dignare hos famulos tuos in officium
Lectorum, ut assiduitate lectionum instructi atque
ordinati, et agenda dicant et dicta opere compleant,
ut in utroque sanctæ Ecclesiæ exemplo sanctitatis
suæ consulant. Per Dominum.

The Ordination of Ezorcùts.

375

THE ORDINATION OF EXORCISTS

When those who are to be ordained hare knelt den the
Bishop admonishes them saying:

Ordinandi, filii carissimi, in officium Exc^istirum
debetis noscere quid suscipitis. Exorcistam erum
oportet abjicere dæmones et dicere p<: r : .* ; _ - u
communicat det locum, et aquam in ministerk ftmdere. Accipitis itaque potestatem irnt-n-nu. ma­
num super energumenos, et per imposi : i. ■- r_ =uuu. m
vestrarum, gratia Spiritus Sancti et v■ - > ■
.
pelluntur spiritus immundi a corp:::
---- ?..
Studete igitur, ut sicut a corporibus aliorum u~
mones accipitis, ita a mentibus et corp . r: us vesxrs
omnem immunditiam et nequitiam ej
- u- _s
succumbatis quos ab aliis vestro minister : -f _pirDiscite per officium vestrum vitiis imperare. se ia
moribus vestris aliquid sui juris inimicus vsieat
vindicare. Tunc etenim recte in aliis dsoæihus
imperabitis, cum prius in vobis eorum
nequitiam superabitis. Quod vobis Dommas seere
concedat per Spiritum sanctum suum.
After this instruction, the Bishop makes them
book of exorcisms, while he says:

.'ύ tie

376

The Rite of Ordination.

Accipite et commendate memoriæ et habete potes­
tatem imponendi manus super energumenos, sive
baptizatos, sive catechumenos.
Afterwards the Exorcists kneeling, the Bishop standing
with his mitre on says :

Deum Patrem omnipotentem, Fratres carissimi,
supplices deprecemur, ut hos famulos suos benedicere
dignetur in officium Exorcistarum, ut sint spirituales
imperatores ad abjiciendos dæmones de corporibus
obsessis, cum omni nequitia eorum multiformi; per
unigenitum Filium suum, etc.
Then, putting off the mitre, he says: Oremus; and, after
the Flectamus genua, turning towards theExorcists, hemakes
the following prayer:

Domine sancte, Pater omnipotens, æteme Deus,
benedicere dignare hos famulos tuos in officium
Exorcistarum, ut per impositionem manuum et oris
officium, potestatem et imperium habeant spiritus
immundos coercendi, ut probabiles sint medici
Ecclesiæ tuæ, gratia curationum virtuteque coelesti
confirmati. Per Dominum nostrum.

The Ordination of Acolytes.
THE ORDINATION OF ACOLYTES.

While those who are to be ordained kneel, the
addresses the following instruction to them :

Suscepturi, filii carissimi, officium Acolyth rum.
pensate quod suscipitis. Acolytham etenim op rt ceroferarium ferre, luminaria ecclesiæ accendere. ·. num et aquam ad Eucharistiam ministrare. St . .
igitur susceptum officium digne implere. Non · r.iru
Deo placere poteritis, si lucem Deo manibus r re ­
ferentes, operibus tenebrarum inserviatis et per
·
aliis exempla perfidiæ praebeatis. Sed sicut ver;· dicit: Luceat lux vestra coram hominibus, ut videant
opera vestra bona et glorificent Patrem vestrum qui in
cœlis est. Et sicut Apostolus Paulus ait: In medio
nationis pravae et perversae, lucete sicut luminaria in
mundo, verbum, vitee continentes. Sint ergo lumbi
vestri praecincti et lucernae ardentes in manibus vestris,
ut filii lucis sitis. Eratis enim aliquando tenebrae,
nunc autem lux in Domino. Ut filii lucis ambulate.
Quæ sit vero ista lux, quam tantopere inculcat Apos­
tolus, ipse demonstrat subdens: Fructus enim lucis
est in omni bonitate et justitia et veritate. Estote igi­
tur solliciti in omni justitia, bonitate et veritate, ut
et vos et alios et Dei Ecclesiam illuminetis. Tunc

378

The Rite of Ordination.

etenim in Dei sacrificio digne vinum suggeretis et
aquam, si vos ipsi Deo sacrificium per castam
vitam et bona opera oblati fueritis. Quod vobis
Dominus concedat per misericordiam suam.
Then the Bishop presents to the ordinands a candlestick
with an unlighted candle, each in turn touching it with
the right hand, while the Bishop says:

Accipite ceroferarium cum cereo, ut sciatis vos ad
accendenda Ecclesiæ luminaria mancipari, in nomine
Domini. Arnen.
Then he presents an empty cruet to them, which they
touch with the right hand, while he says to them :
Accipite urceolum, ad suggerendum vinum et
aquam in Eucharistiam sanguinis Christi, in nomine
Domini. Amen.
Afterwards they remain kneeling, and the Bishop stand­
ing, with his mitre on, turns towards them and says:

Deum, Patrem omnipotentem, fratres carissimi
suppliciter deprecemur, ut hos famulos suos benedi­
cere dignetur in Ordine Acolythorum, quatenus lumen
visibile manibus præferentes, lumen quoque spirituale
moribus præbeant, adjuvante Domino nostro Jesu
Christo, qui cum eo, etc.

The Ordination of Acolytes.

379

Then he puts off the mitre and says: Oremus, after
Flectamus genua, he turns towards them and recites the
following prayer:

Domine sancte, Pater omnipotens æteme Deus,
qui per Jesum Christum Filium tuum Dominum
nostrum et Apostolos ejus in hunc mundum lumen
claritatis tuæ misisti, quique, ut mortis nostræ anti­
quum aboleres chirographum, gloriossimæ illum crucis
vexillo affigi, ac sanguinem et aquam ex latere illius
pro salute generis humani effluere voluisti : benedicere
dignare hos famulos tuos in officium Acolythorum,
ut ad accendendum lumen ecclesiæ tuæ et ad sug­
gerendum vinum et aquam, ad conficiendum san­
guinem Christi Filii tui in offerenda Eucharistia, sanc­
tis altaribus tuis fideliter subministrent. Accende,
Domine, mentes eorum et corda ad amorem gratiæ
tuæ, ut illuminati vultu splendoris tui, fideliter tibi
in sancta Ecclesia deserviant. Per eumdem.
OREMUS.

Domine sancte, Pater omnipotens æterne Deus,
qui ad Moysen et Aaron locutus es ut accenderentur
lucemæ in tabernaculo testimonii, bene d? dicere dig­
nare hos famulos tuos, ut sint Acolythi in Ecclesia
tua. Per Christum.

380

The Rite of Ordination.
OREMUS.

Omnipotens sempiterne Deus, fons lucis et origo
bonitatis, qui per Jesum Christum Filium tuum,
lumen verum, mundum illuminasti, ejusque Pas­
sionis mysterio redemisti, bene dicere dignare hos
famulos tuos, quos in officium Acolythorum conse­
cramus, poscentes clementiam tuam, ut eorum men­
tes et lumine scientiæ illustres et pietatis tuæ rore
irriges, ut ita acceptum ministerium, te auxiliante,
peragant, qualiter ad aeternam renumerationem per­
venire mereantur. Per eumdem Dominum, etc.
THE END.