St-Alphonsus Dignities Duties of the Priest

8/13/2019 St-Alphonsus Dignities Duties of the Priest

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E i r e r n t r u : u ' g ( l fi d i t i n u .THE COMPLETE WORKS

OFS A I N T A L P H O N S U S D E L I G U O R I ,D O C T O R O F T H E C H U R C H ,

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' T H E A m n n n c A L W O R K SVolume XII.

D I G N I T Y AN D D U T I E S O F T H E P R I E S T ;QR,

S E L V A .A C O L L E C T I O N O F MATERIAL F O R E C C L E S IA S T IC A L R E T R E A T S .

R U L E 0F L I F E A N D SPIRITUAL R U L E S .


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( 1:flIIl1I'(lQ} YEUIUIJII.TH E C O M P L E T E A S C E T I C A L W O R K S

ST. A L P H O N S U S D E L I G U O R I .18 vols., Price, per vol., we/, $1.25.

Each book is complete in 1'tseIf, and any voluwnc wll besold s(?p(m'uteIy,

V o l u m e I. P R E P A R A T I O N FO R DE.-\ ' l I I ; or , Consitlerationson th e Eter-nal Truths. Maxims of Iternityl{ule of Life. II. \\.\Y 0 1 - S.~\I. \ 'A'l lN . / \ . \ ' 1 > or- P l - 1 l { l< l< ( . l t < > 1 \ ' ; Meditations.Pious Retlections. Spiritual Treatises. III. G R I C . - \ ' l M1-:.\.\ 's 0 1 - S.\1.\',\'r1~>.\* A N D o r - I ' l * . l { l - l < 1 ( . T ' l I ( ) N IPrayer. Mental Prayer. The E. \ ;e rc iscs of a Retreat.Choice of a S ta te of I . i1 'e, and the Vocation to th eReligious State and to the Priesthood.IV. T 1 1 1 2 I.\'(.\l \ ' e1 ia to St. Teresa.I\'o\'c-na for the Repose of the Souls in Iur_Qatory.IX. Vu#' r i r ' s 1 - : o 1 < ] r-Lsrs Cr1 r< 1 s ' r : 1 . The firstSixteen (fhapters. 2 . The last eijglit Chapters. Appetitlixand various small \\'orl r - : 1 ~ : . \ r 1 > . r : : Rule.Instructions ahout the Relig-ious State. l,ettt-1's a u < lCirculars. Lives of two l*athers and of a lay-lirotlit-1'.General _\lpl1al>etieal lntlex.

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gm (l l istxtctmrg ggfli t inu.D I G N I T Y A N D D U T I E S

0 F ' T H E P R I E S T ;O R ,S E L V A .A C O L L E C T I O N O F M A T E R I A I . S F U R E C I J L E S I A S T I C A L H E -

T R E A T S . R U L E [ I I I L I F E A N D S P I R I T U A L R U I E S .BYS T . ALPHONSUS D E LIGUORI,Doctor of the C/ lu rch.

I]:.L)'I'IE-IIEIEQSP 1 ' z ' 1 z l e 2 ' s 2 ' 0 z / z u [[0/y Apos la /1 ' : S e e .

R. WASHBOURNE, M. H. GILL 8: SON,1 8 pA'IF.RNt')F'IER Row, L o N D o . \ ' . 5 . ) Uwrza O Co xr \ 'F . r , I . SlRIF.T, Dt'm.iN.

1889.


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Ex ' / - 1 / C - \: \/7, . .. r uF) -\O_-.

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or. J\.,o--PAPPROBATION.

By virtue of th e authority granted m e by th e Most R e v . NcholasMauron, Superior-General of the Congregation of the Most HolyRedeemer, I hereby sanction the publication of the Work entitled ' DIt;1\ I ' I Y A.\'D Dtrrtns o F T 1 r i c P1tn : .s '1 , e tc . , which is Volume XII.of th e n ew a n d c o m p le te edition in English of th e works of S t.Alphonsus de Liguori, called The Centenary Edition.

ELIAS F R E D . SCII./\I 'lIt,Sup. Pro:/. Biz//1 '/ /1o22us2's.

I3..L'l I. \IORE, M 1 > . , August 1 5 , 1888.

._.E_..... _ 1 .. ._. .. ______._._ I _ __.._.. . ._( P} ' f I4I1L. 1 l 7 F * i ' r l _ by Elias Frcdcriclz Schaucr.


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N O T I C E .

WE begin the series of works composed especially forthe clergy. The work that comes first appeared in 1760after the True S[0l /S6 of fcszzs C/zrz'sz, when the authorhad attained the age of sixty-four. It is the fruit of re-searches and of studies that he had made during nearlyforty years, either for the purpose of regulating his ownconduct, or of directing ecclesiastical retreats, and ex-ercises which, by order of the archbishop, he preached forthe first time to the clergy of Naples, in I732, when hehad been a priest only six years. He w a s then regardeda s a model for imitation, and as a master worthy of beingintrusted with the duty of educating ministers of thesanctuary of every grade.

This book is one that ha s had most s u c c e s s , thusgiving u s a high idea of the good that it ha s effected.It w a s at once translated into the principal languages ofEurope. There are at least five translations of it inFrench, among which the translation by Mgr. Gaume,a n author of very many valuable Works, deservedlyholds a high rank. To several of these translations thefirst Word of the Italian title Se/ rvz has been given, theword Sch/tz meaning 1 0 0 0 1 : , forest, / / z z z c r z ' z / , rollcrtzb/z of

Volumes XIII. and XIV. treat of the Holy Mass a n d of the divineOttice; volumes XV. and XVI. of missions and of preaching, anda subsequent volume containing P a s / 0 / ' n Z /uz/err.

9 Sc/ml iii / /zalurz le ] >/ at/1 'm/1'/ i ad 2'.v/rzz//z'z'/ '1'r '11/11 (1 /m i /> ; '1 'o /$1 'q /Z //0 , ' the transla-tion of this w e give a s the sub-title of the work.


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6 ./V0 z'ze.m a tte r . We have, however, preferred to give to thiswork and to this volume a title that clearly expressesits aim, namely, l)1c.\'i'rv A N D D U T I E S or T H E PR I IC ST.

The author informs us in his preface that he did notendeavor to put much order into the collection of ideassuitable for each subject; we, however, perceive thatthere is more order in it than he would have u s believe.In order the better to understand the author, we have,a s much a s possible, divided each subject into para-graphs; by such an arrangement the subjects are notonly more easily grasped and retained, but w e may mostconveniently u s e this book either for meditation or forspiritual reading.

\Ve think it to be not amiss if w e call to mind whatwe have elsewhere said, namely, that all the citationsfrom authors, accompanied by references to the margin,have been carefully verified and corrected when n e c e s -sary. St. Alphonsus w a s not always able to draw fromoriginal sources: he was often obliged to content him-self with what was offered him by the authors whom hehad at hand, and who themselves only reproduced themistakes of their predecessors, which were increased bythe mistakes of copyists or of printers. Hence it wasnecessary to consult the original texts in order to obtainexact citations.

As to the value and utility of this Collection, w e takepleasure in quoting the following passage from thepreface of Mgr. Gaume:

\Ve have /lltzssi//0/1, . S Y ~ : ' Q 1 ' , /0 [I/1'/air 1 / z z '/t/gr. \Vhathave you ?three authorities that are without doubt re-spectable; but they are, after all, private authorities,and your reason, so often the dupe of such authorities,hesitates, distrusts, and using its right, judges, adopts,rejects, and never raises itself to a philosophical faith.Useful at all times, these w o r l < s m O n u m e n t S of elo-quence or of piety-suffice no longer at the present day.


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Nolive. 7To the vast development of error W e must oppose theanalogous development of truth; to this invasion ofprivate spirit we must oppose the imposing authority ofthe Catholic spirit. Read S c / z w z , and say whether it ispossible to reach this end in a better manner. Here isnot mans thought that is given to you a s a rule foryour thought: it is the thought of ages; it is not theBishop of St. Agatha; it is solely tradition that preachesthat instructs, that forbids, that commands, that e n -courages, or that terrifies. This book is as a sacredtribune from which speak on e after another the prophets,the apostles, the apostolic men, the martyrs, the soli-taries, the most illustrious pontiffs of the East and the\Vest, the most famous Doctors, the most skilful mastersof the science of the saints, the successors of St. Peterand the councils, the organs of the Holy Ghost; in aWord, antiquity, the middle a g e s , modern times, theentire Church.

In the midst of this august assembly what does theholy bishop do? Nearly always he limits his task to themodest rd/e of a narrator; often even he leaves to youthe care of drawing conclusions. There are n o longreasonings, inductions, special interpretations. In thisconsist the particular merit and providential characterof S 6 / T / ( Z . More than at any other epoch did the Worldand the clergy, who should sa v e the world, stand inn e e d of Catholic thought, and the saint gives it pureand entire; he feared to weaken it by mingling his ownwith it. . . .

1 S t. Alphonsus w a s not yet a bishop when he published this work;he \vas appointed to this office two years later.

9 W e rea d in a treatise entitled L lx1


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8 Notzkc.This is the language of Mgr. Gaume, and w e must

acknowledge that s u c h is in fact the power of this book;but this power is equalled by the unction that accom-panies it, a s is the c a s e with the other works of thisauthor, and both its unction and its power a r e supportedby the example of his life. One may in s o m e mannersay of him what was said of our divine Saviour: C a y ' > z ' z farcrc, a t 1/0ccrc He began to do and to teach (Acts ii.).The following are the rules of conduct that he composedfor himself at the time he entered the ecclesiastical state,to s erve for his guidance as a candidate for the priest-hood:

1 . The cleric should frequent the society of holypriests, to be edified by their example.

2. He should spend at least one hour daily in mentalprayer, that he may live in fervor and recollection.

3. He should visit the B l e s s e d Sacrament frequently,especially during the time of exposition.

4. He should read the lives of holy priests, that hemay imitate their virtues.

5 . He must cultivate a special devotion to the Holya eulogy which he concludes a s follows: Among his ascetical worksthere is one that S t. Alphonsus has modestly entitled a COI . I . l~ lCT IONof texts. At first sight one might believe that this is true; but if oner e a d s th e book attentively on e sees that th e thought of th e author isthe framework of the whole, and that the strongest and the sweetestthat tradition contains he skilfully adapts to the service of his pen.\Ve know that nothing is more difficult than th e composing of s u c h awork, in which the texts are not in juxtaposition, but are united by aliving thought that revivifies them. If St. Alphonsus is an echo, it isafter th e fashion of S t. Bernard. This judgment s e e m s to u s to beperfectly just; we thence conclude that our venerated author is anecho that thinks, that admirably chooses the most proper sounds toexpress his thought with a n irresistible energy; but he also knowshow to speak in another manner when the subject demands it, a s onemay especially see in his Fourth Instruction, in which he speaks ofpreaching and the administration of the sacrament of Penance.


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N/cc. 9Virgin, the Mother and Queen of the clergy, and c o n s e -crate himself particularly to her service.

6. For the honor of the ecclesiastical state he must bemost careful of his reputation.

7 . He should f lee from worldly conversation, and notbe too familiar with the laity, especially women.

8. Seeing God in his Superiors, he must obey them,because such is the divine will.

9. He should be modest, but without affectation,severity, or fastidiousness; and he should always wearthe cassock and tonsure.

IO . He should be quiet and gentle at home, exemplaryin c l a s s , and edifying in church, especially during thepublic o ffices .

1 1 . He should confess every eight days, and commu-nicate still oftener.

1 2 . He should live free from sin, and practise everyvirtue.

The young Levite, whose virtue and talents we haveadmired in another career, edified the whole city ofNaples by a constantly increasing fervor while ascend-ing the different degrees of the sanctuary. At the endof a preparation of three years he w a s judged worthyto be elevated by a dispensation to the dignty of thepriesthood. This took place December 2 1 , 1726. Hethen wrote the following resolutions:

1 . I a m a priest; my dignity is above that of theangels. I should then lead a life of angelic purity, andI am obliged to strive for this by all possible means.

2. A God deigns to obey my voice. I should with fargreater reason obey his speaking to m e through his in-spirations or my Superiors.

3. The holy Church has honored me: I must there-fore honor myself by sanctity of life, by my zeal andlabors, etc .

4 . I offer to the Eternal Father jesus Christ, his Son:


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IO Nolzrct.it is then my duty to clothe myself with the virtues of]esus Christ, that I may become fit for my office.

. 5 . Christian people see in m e a minister of reconcilia-tion, a mediator between God and man; consequently Imust always keep myself in the grace and friendship ofGod.

6. The faithful desire to see in me a model of thevirtues to which they should aspire; I must then beedifying always and under all circumstances.

7. Poor sinners that have lost the light of grace cometo me to be spiritually resuscitated: I must thereforeaid them by my prayers, exhortations, a 1 1 d good ex-ample.

8. Courage is necessary to triumph over the world,the flesh, and the devil; I must then correspond withdivine grace that I may combat these virtues victoriously.

9. To defend religion and fight against error andimpiety, one must have knowledge. I will then strive,by every means within my reach, to acquire the neces-sary knowledge.

to. Human respect and worldly friendships dishonorthe priesthood; I will then avoid them.

1 1 . Ambition and self-interest have often causedpriests to lose their faith; I must then abhor thesevices a s sources of reprobation.

1 2 . Gravity should accompany charity in a priest; Iwill then be prudent and reserved, especially with re-gard to . women, without being proud, rough, or dis-dainful.

1 3. I c a n please God only by recollection, fervor,and solid virtue, which nourish the holy exercise ofprayer; I will then neglect nothing which may tend totheir acquisition.

7 5 24 . I should seek only the lory of God, my ownsanctilication, and the salvation of souls; consequently,I must achieve these ends though it should cost my life.


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N0Zz'ce. I 11 5 . I am a priest; it is my duty to inspire virtue in

all with whom I come in contact, and to glorify jesusChrist, the eternal High-priest.

Such was the aurora of this star that was to p a s sthrough s o grand a career, and raise itself to so high aperfection. Quasi Z 1 / a c 5 /> /umic /15 , j> /vcm/1'2 , cf r / @ 5 5 1 7 1 1 5 1 / 1 1 adjficr fcdrz / /z dab//z As a shining light goeth forwardsand increaseth even to perfect day (Prov. iv. 18) .Our saint is already recognized as one of the purest.lights that God ha s sent to illumine the world. Q 1 / a s :5 0 ref;//gs/zs, sir 2 ' / / e cflz//sif 2 ' / z 2 2 ' / / / j > Z 0 Dez'As the sunwhen it shineth, so did he shine in the temple of God(Ecclus. l. 7). A new ray ha s been added to his glory:he ha s been declared a Doctor of the Church. Let u snot omit to profit by his teachings and imitate his vir-tues in order that w e may one day share in his eternalhappiness.

Live jesus, Mary, joseph, and Alphonsus lll'1'//twzzr/, l. 1 , c h. II.


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C O N T E N T S .1/\ C IA P P R O B A T I O N , . . . . . . . . . 4

N O T I C E , . . . . . . . . . . . 5A I)M O l\ 'l 'l l0N S N a c n s s m t v F O R IIIM W I I O G I V E S TIIE S 1 * 1 1 t 1 ' r u , \ 1 .E X E R C I S E S TO P1tuas ' rs , . . . . . . . 19

PART I.l \ / IATERIAI . rota S 1 ~ ; n . \ t o . \ ' s .

C H A P T E R I. Tun D I G N I T Y 0 1 T m : Pnu


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- III The good that is derived from a mortified life,

C 0 1 - z t m l s .IN1s I RUCTI()N II. Ti1i~: Goon EX.\.\IILlC I IIA'I l III '1 Pit1i~:s' i s1iot: i . i>civic, . . . . . . .I l \ 'S ' I I{UCTI(). \ III. Tiii; C H A S T I T Y or 'ri1i: I iI.I I \ '5'I Rt7C'I IUN IV. Ptti:.\cii1.\'c .\\'p TI IF . Amiix1s'rit.\.'1iox oi 'iiii:S . - \ C R . \ . \ I I < l . \ l or P 1 ~ : . \ ' . \ . \ ' c 1 < : , . . . .

I. Preaching, 2 6 5 .II. Administration of the Sacrament of Penance, 2 7 1 .Grave responsibility of confessors, 2 7 1 . The knowledgerequired to hear confessions well, 273. Charity and firn1-ness that the confessor should have, 274. Ilow to act inregard to those living in the occasion of sin and those whoa r e relapsing sinners, 2 8 1 .

lI\S'IRI7C'Il).\ V. 1\Itc.\ i .\ i. I)l{.~\\'l-.lt, . . . . .I. Necessity of mental prayer'for priests, 289.II. Answer to excuses, 2 9 3. III. The recitation of the divine ()IIice, 3o2.

II\'S'lI{[7C'IION VI. III'.\IIl.IIY, . . . . . . .I. Necessity of humility, 3 0 5 .II. The practice of humility. 3o9.

To have a horror of pride, 3o9, Not to glory in thegood that w e do, 3 1 2 . We must distrust ourselves, 3 1 5 .To accept humiliations, 319 .I1\ 's ' i i t t1c' i io.\ i VII. l\Il~1II\'f\'li$S, . . . . . . .

I. Vile must repress anger.II. \Ve must bear contempt, C ) - Jo s i s YI l \ 'S' l RUC'I ION VIII. I \ I()R'I I I- IC.\ ' l I I.\n'1ict'i..\iti.Y Ix-' I ' I ~ I I { I < > I { . \ Ioit ' i i1=1


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I 6 C0 1 1 frills.God in all things, 395. Patience in pains a n d humilia-lions, 399. C11fr1t'I11ity to the Will of (iotl, 4 1 1 3 .

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II\ 'S IRt'( l'l


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Zflignitg n u b Dut ies of t h e ljncst;OR SELVA,

A C O L L E C T I O N or M . & ' m m , x 1 , F O R S r c m x o x s AND INSTRUCTIONS,F O R ECCLESIASTICAL R F . ' 1 R E . \ ' I S ,

AND ALSO F0./\ P 1 6 1 1 / A 1 1 5 '.SP./IEITUAL KEADAVG.


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DIGNITY A N D D U T I E S O F THE P R I E S T .

i\ hm on i tion s N c t c s s a r n for Ljim w ho g ives t h e fipiritualQfxer r iscs to 1Jrissts.THE present little work is entitled A Collection of

Materials, and not Discourses or Spiritual Exercises,because although I have endeavored to collect thematerial belonging to each subject, I have not observedthe order necessary for a regular discourse, nor have Iextended the thoughts. They are given without order,and expressed briefly, that the reader may select theauthorities, subjects, and thoughts that are most pleas-ing to him, and may afterwards arrange and extendthem a s he pl e a s e s , and thus make the discourse hisown. For experience shows, that a preacher will scarce-ly deliver sentiments with fervor and zeal unless he ha sfirst made them his own, at least by selecting them fromamong others, and arranging and extending them, incomposing the discourse. Hence, I have taken fromdifferent authors several p a s s a g e s that have the s a m esignification, so that the preacher may select those thatplease him most.

I have said so much to explain the aim of the work.Let him who gives the spiritual exercises to priests becareful, first of all, to propose to himself a good end inhis instructions:

I. This end must be not to gain the character of aman of learning, of talent, and of eloquence, but onlyto give glory to God by the sanctification of his hearers.

S c h / a . - 7 . . S ee Notice, p a g e 5 .


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2 0 /la / / z 0 1 z / z 2 ' 0 / z s .II. Let him be careful not to seek to introduce into

his sermons ideas foreign to the subject, nor new andlofty thoughts that serve only to fix the mind on thebeauty of the conceptions, but leave the will dry andwithout fruit; let him be careful to say what he con-siders best calculated to move his hearers to make somegood resolution.

III. In order to attain that end, let him in his sermonsfrequently remind the hearers of the truths of eternity,by the consideration of which perseverance is obtained,according to the words of the Holy Ghost: [ /1 all 2 / z y 700/%'s re//zcr/2/Iv/ 2 / z y / 1 2 5 2 1 ' / 1 / 1 , a /zu z/um s/zalz / w t - ' . '/ ' 5 1 ' / 1 . It istrue, indeed, that certain priests dislike sermons on thelast things, and are offended at seeing themselves treatedlike seculars, a s if they were not, a s well as seculars, todie and be judged. Let him, then, who gives the spiri-tual exercises not omit at least to remind the audienceseveral times of death, of judgment, and of eternity.These are the truths best calculated to effect a changeof life in all that meditate upon them.

IV. Let the preacher be careful to inculcate a s mucha s possible what is practical. For example, the methodof making mental prayer, thanksgiving after l \ / lass, thecorrection of sinners, and above all the mode of hearingconfessions, particularly the confessions of relapsing sin-ners, or of those that are in the proximate occasion ofsin. In hearing the confessions of these two classes ofpenitents, many confessors err, either by an excess ofrigor, or by tO0 great a facility of giving absolution(the latter is more frequent), and thus they are thec a u s e of the damnation of so many souls. Latin p a s -s a g e s are soon forgotten; only what is practical remainsin the mind. .V. Let the preacher be careful to treat with respect

l\lemorare novissima tua, et in zeternum non peccabis.]:1 r/11s,vii. 4o.


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Aa m 0 1 z z ' z z ' 0 1 z s . 2 1and sweetness the priests who listen to him. \Vithrvx]>crz ,- showing a veneration for them, often callingthem men of learning and of sanctity, and when heinveighs against any vice, let him always speak in gen-eral terms, protesting that he speaks not of those thatare present. Let him guard, in a special manner, againstcensuring any defect of any particular person, as alsoagainst speaking in a tone of authority; but let himendeavor to preach in a familiar style, which is the bestcalculated to persuade and move. \Vith respect andwith srucc f /1055, let him, then, never appear angry, norever break out into injurious words, which tend more toirritate the mind than to excite piety.

VI. In sermons that are apt to strike terror, let himnot induce his hearers to despair of salvation or ofamendment. Let him always leave to all, howeverabandoned, a means by which they may hope to changetheir lives; animating them to confidence in the meritsof ]esus Christ, and in the intercession of the divineMother, and to have recourse by prayer to these twogreat anchors of hope. Let the preacher, in almost allhis sermons, frequently and strongly recommend theexercise of prayer, that is , the prayer of petition, whichis the only means of obtaining the graces necessary forsalvation.

VII. Finally, above all, let the preacher be careful toexpect the fruit not from his own labors, but from thedivine mercy, and from his prayers, begging of God togive strength to his words. For w e know that, ordi-narily, sermons produce scarcely any fruit in priests,and to induce, in the spiritual exercises, a priest tochange his life if he is a sinner, or to become fervent ifhe is tepid, is almost a miracle, which seldom occurs.Hence, the conversion of priests must be the fruit ofprayer more than of study.


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P A RT I .M/1T5/c/ .11. F 0 1 8 51;/c.i /0N5.

CHAPTER I.T H E D l(,il\ iI ' l \ ( ) l~ ' r u 1 ~ : 1RllS'1I*I()()D.

I.Idea of the Priestly Dignity.

IN his epistle to the Christians of Smyrna, S t. Ignatius,Martyr, s a y s that the priesthood is the most sublime ofall created dignities: The apex of dignities is thepriesthood. St. Ephrem calls it an infinite dignty:The priesthood is a n astounding miracle, great, im-mense, and infinte. 2 St. john Chrysostom says, thatthough its functions are performed on earth, the priest-hood should be numbered among the things of heaven.According to Cassian, the priest of God is exalted aboveall earthly sovereignties, and above all celestial heights_he is inferior only to God. Innocent III. s a ys that the

1 Omnium apex est Sacerdotium/Ef>z's/. rm S 2 / 1 _ 1 ' 1 ' 1 1 .9 Miraculum est stupendum, magna, immensa, infinita Sacerdoti

dignitas. ])u S


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2 4 ]l{a z m /z 'r z lf 01 / Sermons. U M < T 1 -priest is placed between God a n d man; inferior to God,but superior to man.

.St. Denis calls the priest a divine man. Hence heha s called the priesthood a divine dignity. In fine, S t.Ephrem s a y s that the gift of the sacerdotal dignity sur-p a sse s all understanding. For u s it is enough to know,that ]esus Christ ha s said that w e should treat hispriests a s w e would his own person: He 1 / z a z / 1 a r ( ' 2 /z you,/zcarcz/ z me; / z c 2 / m i d r s ] > z ' s r * z / z you, 1z vs j> z '5 z / z m e . Hence St.]ohn Chrysostom s a y s , that he who honors a priest,honors Christ, and he who insults a priest, insultsChrist. Through respect for the sacerdotal dignity,St. Mary of Oignies used to kiss the ground on which apriest had walked.

II.Importance of the Priestly Office.

The dignity of the priest is estimated from the exaltednature of his o ffices . Priests are chosen by God tomanage on earth all his concerns and interests. Di-vine, s a y s St. Cyril of Alexandria, are the offices con-fided to priests. S t. Ambrose ha s called the priestlyofiice a divine profession. A priest is a minister des-tined by God to be a public ambassador of the wholeChurch, to honor him, and to obtain his graces for all

' Inter Deum et hominem medius constitutus; minor Deo, sedmajor hom ine . ~ ]n C011_n'u ' . Pm:/. s. 2.9 Qui Sacerdotem dixit, prorsus divinum insinuat virum.-])v 1:1-r / .

1 /217 . C . I.3 Angelica, imo divina es t dignitas.]/z'a'.4 Excedit omnem cogitationem donum dignitatis sacerdotalis.-171'

Sa a n I:/.5 Qui vos audit, m e audit; e t qui vos spernit, m e spernit.-/.1/Xv,

x. 1 6. _6 Qui honorat Sacerdotem Christi, honorat Christum; q t qui injuriatSacerdotem Christi, injuriat Christum.l/iwz. I7.

7 Genus divinis ministeriis niancipatum/'1)' J1/1 ' r I / . l. 1 3 .8 Deifica professio. -1)- 1)zlg /11 . s a c . C . 3.


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C H A I . 1 .] T / z c Dz;g1zz'zy 0f L / Z 6 Priest/1000'. 2 5the faithful. The entire Church cannot give to Goda s much honor, nor obtain so many graces, a s a singlepriest by celebrating a single Mass; for the greatesthonor that the whole Church without priests could giveto God would consist in offering to him in sacrifice thelives of all men. But of what value are the lives of allmen compared with the sacrifice of J e s u s Christ, whichis a sacrifice of infinite value? \Vhat are all men beforeGod but a little dust? As ( 2 rz/of; ofrz Z 2 1 / r / s c i , . . . . a s aZ / '2 / r 1/1/s/. They are but a mere nothing in his sight:All /zafzb/ /5 are /M f r ) /-0 / 1 1 ' / / 1 a s if1 /21 ' /1 ' /um /1 0 &cz' / /g az all.Thus, by the celebration of a single M a s s , in which heoffers jesus Christ in sacrifice, a priest gives greaterhonor to the Lord, than if all men by dying for Godoffered to him the sacrifice of their lives. By a singleM a s s , he gives greater honor to God than all the angelsand saints, along with the Blessed Virgin Mary, havegiven or shall give to him; for their worship cannot beof infinite value, like that which the priest celebrating onthe altar offers to God. V

Moreover, in the holy Mass, the priest offers to Goda n adequate thanksgiving for all the graces bestowedeven on the Blessed in Paradise; but such a thanks-giving all the saints together are incapable of offeringto him. Hence it is , that on this account also thepriestly dignty is superior even to all celestial dignities.Besides, the priest, says St. john Chrysostom, is an am-bassador of the whole world, to intercede with God andto obtain graces for all creatures. The priest, accord-ing to S t. liphrem, treats familiarly with God. Topriests every door is open.

Quasi stilla situlze, . . . pulvis exiguus. . . . Umnes gentes,quasi non sint, sic sunt coram eo./m. xl. 1 5 , I7.9 Pro universo terrarum orbe legatus intercedit apud Deum.1)a

S r Z ( ( 7 ( Z 1 . l. 6.3 Cum D e - 0 familiariter ag i t . 1 ) S r z r c r r / 0 / 1 ' 0 .


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2 6 f l / rzz c2'1 'aZf02' S ? l 7 7 l 0 7 Z S . [ P A R T I -]esus ha s died to institute the priesthood. It was not

necessary for the Redeemer to die in order to s a v e theworld; a drop of his blood, a single tear, or prayer, wassufficient to procure salvation for all; for such a prayer,being of infinite value, should be sufficient to sa v e noton e but a thousand worlds. But to institute the priest-hood, the death of ]esus Christ ha s been necessary.Had he not died, where should we find the victim thatthe priests of the New Law now offer? a victim alto-gether holy and immaculate, capable of giving to Goda n honor worthy of God. As has been already said, allthe lives of men and angels are not capable of giving toGod a n infinite honor like that which a priest offers tohim by a single Mass.

III.Grandeur of the Priestly Power.

The dignty of the priest is also estimated from thepower that he has over the real and the mystic body ofJ e s u s Christ.

\Vith regard to the power of priests over the real bodyof ]esus Christ, it is of faith that when they pronouncethe words of consecration the Incarnate \Vord hasobliged himself to obey and to come into their handsunder the sacramental species. \Ve are struck withWonder when we hear that God obeyed the voice of]O S l1 T /lz ? L u /< 2 0 / 1 Q 1 ' z ' / / , ; ' 2//r t 'u1 ' r r of / / / (Z/1 lt1]( l madethe sun stand when he said / / z o z v . m u , O s z / / 1 , f or m / '1 / sG a / u m / 2 , . . . aim Z//0 5///1 5/M sf/ / / . ' But our wondershould be far greater when we find that in obedience tothe words of his priestsl-Iotf 1 = . s ' 1 C o 1 < 1 > t Y s 1\ I1cL' . \1Goclhimself descends on the altar, that he comes whereverthey call him, and a s often a s they call him, and places

1 Obediente Domino voci hominis.~_/rm. x. 1 4 .9 Sol, contra (i(ll)Zl()ll ne inovearis. . . . Stetit itaque sol in medio


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C H A R 1 . 1 TL 6 Dig/zz 'z y of z / z e P1/z'esz/zood. 2 7himself in their hands, even though they should be hisenemies. And after having come, he remains, entirelyat their disposal; they move him a s they please, fromon e place to another; they may, if they wish, shut himup in the tabernacle, or expose him on the altar, orcarry him outside the church; they may, if they choose,eat his flesh, and give him for the food of others. Oh,how very great is their power, s a ys S t. Laurence ]us-tinian, speaking of priests. A Word falls from their lipsand the body of Christ is there substantially formedfrom the matter of bread, and the Incarnate \Vord de-scended from heaven, is found really present on thetable of the altar Never did divine goodness give suchpower to the angels. The angels abide by the order ofGod, but the priests take him in their hands, distributehim to the faithful, and partake of him a s food forthemselves.

\Vith regard to the 2 /z } ' s z z ' c body of Christ, that is , allthe faithful, the priest ha s the power of the keys, or thepower of delivering sinners from hell, of making themworthy of paradise, and of changing them from theslaves of Satan into the children of God. And Godhimself is obliged to abide by the judgment of hispriests, and either not to pardon or to pardon, accordingas they refuse or give absolution, provided the penitentis capable of it. Such is, s a y s S t. Maximus of Turin,this judiciary power ascribed to Peter that its de-cision carries with it the decision of God. The s e n -tence of the priest precedes, and God subscribes to it,

I Maxima illis est collata potestas Ad eorurn pene libitum, cor-pu s Christi de panis transsubstantiatur materia; descendit de c oelo inc a r n e Verbum, ct altaris verissime reperitur in mensa Hoe illis pr :e-rogatur ex gratia, quod nusquam datum es t Angelis. Hi assistuntDeo; illi contrectant manibus, tribuunt populis, et in se suscipiunt.Serm. dc E u r / 2 1 2 1 ' .

Tanta ei (Petro) potestas attributa es t judicandi, ut in arbitrioejus poneretur cmleste judicium.]n 1 V a t . B. 1r/ri, / 1 0 / 1 1 . 3 .


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2 8 .~ll'zzzc1'z'aZf07' Sermons. [ P A R T I -writes St. Peter Damian. Hence S t. ]ohn Chrysostomthus concludes: The Sovereign Master of the universeonly follows the servantby confirming in heaven all thatthe latter decides upon earth.

Priests are the dispensers of the divine graces and thecompanions of God. Consider the priests, says St.Ignatius, Martyr, a s the dispensers of divine graces andthe associates of God. They are, says St. Prosper,the glory and the immovable columns of the Church;thay are the doors of the eternal city; through them allreach Christ; they are the vigilant guardians to whomthe Lord ha s confided the keys of the kingdom ofheaven; they are the stewards of the kings house, toassign to each according to his good pleasure his placein the hierarchy/

\Vere the Redeemer to descend into a church, and sitin a confessional to administer the sacrament of pen-ance, and a priest to sit in another confessional, ]es'uswould say over each penitent, Ego te absolvo, thepriest would likewise say over each of his penitents,Ego te absolvo, and the penitents of each would beequally absolved. How great the honor that a kingwould confer on a subject whom he should empower torescue from prison a s many a s he pleased But fargreater is the power that the eternal Father has givento jesus Christ, and that Jesus Christ has given to hispriests, to rescue from hell not only the bodies but also1 Przecedit Petri sententia sententiam R e d c m p t< > 1 i s .~ . $ } '2 ' /1 . 2 6.

Q Dominus sequitur servum; et quidquid hic in inferioribus judi-caverit, hoc ille in supernis comprobat.-/Jr I < ' 2 ' / z ' .v 1 . - . / m m . 5 .

3 In domo I)ei, divinorum bonorum oeconomos, sociosque Dei,Sacerdotes rcspicite./5/1. m l ln[1'r.4 Ipsi sunt Ecclesia: d e c u s , columnre firmissimaz; ipsi j z i n u r e Civi-tatis r e t e r n a e , per quos omncs ingrediuntur a d Christum; ipsi janitores.quibus claves datze sunt regni coelorum; ipsi dispensatores r t-g ize domus,quorum arbitrio dividuntur gradus singulorum,1)u Vi/u (011/. 1 . 2 ,C. 2.


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C H A R I - 1 T/ze Dz,'g'/zzify of Z / a c P1/icsz/zood. 2 9the s o u ls of thefaithful: The Son, s a ys S t. Jolm Chrys-ostom, ha s put into the hands of the priests all judg-ment; for having been a s it were transported intoheaven, they have received this divine prerogative. Ifa king gave to a mortal the power to release fromprison all prisoners, all would pronounce such a onehappy; but priests have received from God a far greaterpower, since the soul is more noble than the body.

IV.The Dignity of the Priest Surpasses all other CreatedDignities.Thus the sacerdotal dignity is the most noble of all

the dignities in this world. Nothing, says St. Am-brose, is more excellent in this world.2 It transcends,says St. Bernard, all the dignities of kings, of em-perors, and of angels. According to St. Ambrose, thedignity of the priest as far exceeds that of kings, as thevalue of gold surpasses that of lead. The reason is ,because the power of kings extends only to temporalgoods and to the bodies of men, but the power of thepriest extends to spiritual goods and to the human soul.Hence, s a y s St. Clement, as much a s the soul is morenoble than the body, so much is the priesthood moreexcellent than royalty. Princes, s a ys S t. John

lOmne judicium a Filio illis traditum. . . . . Nam, quasi incoelum translati, a d principatum istum perducti sunt. S i cui rex hunchonorem detulerit, ut potestatem habeat quoscunque in carcerein con-jectos laxandi, beatus ille judicio omnium fuerit; at vero qui tantomajorem a Deo accepit potestatem, quanto a n i m z e corporibus p r a c -Stant.[)


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3 0 fllzzlcrzizl / 0 1 Sam/zazzs. [ P A R T I -Chrysostom, have the power of binding, but they bindonly the bodies, while the priest binds the souls.

The kings of the earth glory in honoring priests: Itis a mark of a good prince, s a y s Pope S t. Marcellinus,to honor the priests of God. They willingly, s a y sPeter de Blois, bend their knee before the priest ofGod; they kiss his hands, and with bowed down headreceive his benediction. The sacerdotal dignity,s a ys S t. Chrysostom, effaces the royal dignity; hencethe king inclines his head under the hand of the priestto receive his blessing. Baronius relates that whenthe Empress Eusebia sent for Leontius, Bishop of Trip-oli, he said that if s he wished to see him, s he shouldconsent to two conditions: first, that on his arrival s heshould instantly descend from the throne, and bowingdown her head, should ask his benediction; secondly,that he should be seated on the throne, and that s heshould not sit upon it without his permission: he added,that unless s he submitted to these conditions he shouldnever go to the palace. Being invited to the table ofthe Emperor Maximus, St. Martin, in taking a draught,first paid a mark of respect to his chaplain, and then tothe emperor. In the Council of Nice, the EmperorConstantine wished to sit in the last place, after all thepriests, and on a seat lower than that which they occu-pied; he would not even sit down without their per-mission. The holy king St. Boleslans had s o great aveneration for priests, that he would not dare to sit intheir presence.

Ilabent principes vinculi potestatem, verum corporum solum;Sacerdotes vinculum etiam animarum contingit/1)r 5 ( m ' / 1 / . l. 3.Z Boni principis es t Dei Sacerdotes honorare. Ca/>. ]> u/1z 'prz '11r .

r/isf. ()6.3 R e g e s flexis genibus offerunt ei munera, e t deosculantur manum,ut ex ejus contactu sanctificcntur.Svr1/1. 47.

4 Major es t hic principatus quam regis; propterea rex caput s u b -mittit manui Sacerdotis/1)c Var//is ls. /10/ /1. .1


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C H . - W . 1 . 1 T / z e Dzg/zzly of Z/re [ )2/ icsz /4000'. 31The sacerdotal dignity a ls o s u r pa s s es the dignity of the

angels, who likewise show their veneration for the priest-hood, s a ys S t. Gregory Nazianzen. All the angels inheaven cannot absolve from a single sin. The angelsguardian procure for the souls committed to their caregrace to l1ave recourse to a priest that he may absolvethem : Although, s a y s S t. Peter Damian, angels maybe present, they yet wait for the priest to exercise hispower, but no one of them ha s the power of the keysof binding and of loosening? \Vhen S t. Michael comesto a dying Christian who invokes his aid, the holy arch-angel can chase away the devils, but he cannot free hisclient from their chains till a priest comes to absolvehim. After having given the order of priesthood to aholy ecclesiastic, S t. Francis de Sales perceived, that ingoing out he stopped at the door a s if to give prece-dence to another. Being asked by the saint why hestopped, he answered that God favored him with thevisible presence of his angel guardian,who before he hadreceived priesthood always remained at his right andpreceded him, but afterwards walked on his left and re-fused to go before him. It was in a holy contest withthe angel that he stopped at the door. S t. Francis ofAssisi used to s a y , If I saw a n angel and a priest,lwould bend my knee first to the priest and then to theangel.Besides, the power of the priest surpasses that of theBlessed Virgin Mary; for, although this divine Mothercan pray for u s , and by her prayers obtain whatevers he wishes, yet s he cannot absolve a Christian from eventhe smallest sin. The Blessed Virgin was eminently

* Sacerdotium ipsi quoque Angeli venerantur.0mz. m z 1 \ a : . 1 1 ' / / 1 ./vcrc.9 Licet assistant Angeli, 1')1:eSi(lCntiS (Sacerdotis) imperium e x s p e c -

tantes, nullus tamen eorum ligandi atque solvendi possidet potestatem.- S t ' 1 ' m . 2.0.


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3 2 /1/1;/crziz/f0iz' S c r n z o n s . [ P A R T 1 -more perfect than the apostles, s a ys Innocent III.; itwas, however, not to her, but only to the apostles, thatthe Lord intrusted the keys of the kingdom of heaven. St. Bernardine of Sienna ha s written: Iloly Virgin,excuse me, forl speak not against thee: the Lord ha sraised the priesthood above thee. The saint assignsthe reason of the superiority of the priesthood overMary; s he conceived Jesus Christ only once; but byconsecrating the Eucharist, the priest, a s it were, con-ceives him as often a s he wishes, s o that if the person ofthe Redeemer had not a s yet been in the world, thepriest, by pronouncing the words of consecration, wouldproduce this great person of a Man-God. Q wonder-ful dignity of the priests, cries out St. Augustine; intheir hands, a s in the womb of the Blessed Virgin, theSon of God becomes incarnate. Hence priests arecalled the parents of Jesus Christz such is the title thatSt. Bernard gives them, for they are the active cause bywhich he is made to exist really in the consecratedHost.

Thus the priest may, in a certain manner, be calledthe creator of his Creator, since by saying the words ofconsecration, he creates, a s it were, Jesus in the sacra-ment, by giving him a sacramental existence, and pro-duces him a s a victim to be offered to the eternal Father.As in creating the world it w a s sufficient for God tohave said, Let it be made, and it was created1[ r w1/1 /m1 u1 /1 . /)u Pa /22 ' /. I

~ Virgo benedicta, excusa me, quia non loquor contra te: S a c e r -dotium ipse praetulit supra te . T. I, s. 2 o, a . 2, c . 7 .3 (i ) veneranda Sacerdotum dignitas, in quorum manibus, vchlt inutero Virginis, Filius I)ei incarnatur.-.l/I///m. 1/1 ; /1 ' . blzrrn/. tr. 1 , c .

, 2 .4 Parentes Christi.S. rm 1 < z . v / . 1 ' /z xy/L.U 1


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Q .) 0 :H A R 1 - ] T /ze D z , ' g z z ' z f y of Z / z e P1/fest/zooa.a n d z / z e y were mad e , so it is sufiicient for the priest tosay, Hoe est corpus meum, and behold the bread isno longer bread, but the body of J e s u s Christ. Thepower of the priest, s a y s St. Bernardine of Sienna, isthe power of the divine person; for the transubstan-tiation of the bread requires a s much power a s thecreation of the world. And S t. Augustine ha s writ-ten, O venerable sanctity of the hands O happy func-tion of the priest He that created (if I may say s o)gave m e the power to create him; and he that createdme without m e is himself created by me As the\-Vord of God created heaven and earth, so, s a y s St.Jerome, the Words of the priest create J e s u s Christ.At a sign from God there came forth from nothingboth the sublime vault of the heavens and the vast ex-tent of the earth; but not less great is the power thatmanifests itself in the mysterious Words of the priest. The dignity of the priest is so great, that he even blessesJ e s u s Christ on the altar as a victim to be offered to theeternal Father. In the sacrifice of the Mass, writesFather Mansi, J e s u s Christ is the principal offerer andvictim; as minister, he blesses the priest, but a s victim,the priest blesses him.

V .Elevation of the Post O c c u p i e d by the Priest.

The greatness of the dignity of a priest is also esti-mated from the high place that he occupies. The

1 Ipse dixit, et facta sunt.]s. xxxii. 9.2 Potestas Sacerdotis es t sicut potestas Personarum divinarum;

quia, in panis transsubstantiatione, tanta requiritur virtus. quanta inmundi creatione./.m o r / ' 1 .

3 O venerabilis sanctitudo manuum o felix exercitium Quicreavit m e (s i fa s es t dicere)'dedit mihi creare s e; et qui creavit m e sinem e ipse creavit se mediante me

4 Ad nutum Domini, ex nihilo substiterunt e xc e l sa coelorum, vastaterrarum; ita parem potentiam in spiritualibusSacerdotis verbis praebetvirtus.-}{om. de Cor />01 : C/E r .

3


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3 4 /l~laZc2/zit/for Scrzzzm zs . [ P A R T I -priesthood is called, at the synod of Chartres, in 1 5 5 0 ,the s e a t of the saints. Priests are called Vicars of J e s u sChrist, because they hold his place on earth. Youhold the place of Christ, sa y s S t. Augustine to them;you are therefore his lieutenants. In the Council ofMilan, St. Charles Borromeo called priests the repre-sentatives of the person of God on earth. And beforehim, the Apostle said: For C/z/'z'sz w e are rz///brzsstzriu/ 's,God, a s 2 ' we/ '1 ' , we/'10 / Zz '/ lg /g t I/s.

\Vhen he ascended into heaven, J e s u s Christ left hispriests after him to hold on earth his place of mediatorbetween God and men, particularly on the altar. Letthe priest, says St. Laurence Justinian, approach thealtar as another Christ. According to S t. Cyprian, apriest at the altar performs the office of Christ. \Vhen,s a ys S t. Chrysostom, you have seen a priest offering sacri-fice,consider that the h and of Christ is invisibly extended.

The priest holds the place of the Saviour himself,when, by saying Ego te absolvo, he absolves fromsin. This great power, which Jesus Christ has receivedfrom his eternal Father, he ha s communicated to hispriests. Jesus, sa y s Tertullian, invests the priestswith his own powers. To pardon a single sin requiresall the omnipotence of God. O God, who chieflymanifestest Thy almighty power in pardoning and show-' mercy, etc., s a y s the holy Church in on e of hero n1 Vos est is Vicarii Christi, qui vicem ejus geritis..-Ia 1 / ' . 2' /z e r .

S . 3 6. Dei personam in terris gerentes.3 Pro Christo legatione fungimur, tamquam Deo exhortante per

n o s . - 2 (hr. v. 2o.4 Accedat S a c c r d o s a d altaris tribunal u t Christus. .S'/> . . I / 1 1 . /10/ / / . (>o.I De suo vestiens Sacerdotes.8 I)eus, qui omnipotcntiam tuam parcendo maxime ct miserendo

I I1an_ i fes tas . 1)u/11. to pus /.'/1/.


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C H A R 1 . ] /ze z j g n z i y of z / z e [rz i:sz /2 00a . 35prayers. Hence, when they heard that J e s u s Christpardoned the sins of the paralytic, the Jews justly said:IV/20 ca/1 fa/'gz'z'e s z ' / z s Z/at G o a alu/ze .? But what only God

c a n do by his omnipotence, the priest c a n also do bysaying Ego te absolvo a peccatis tuis; for the formsof the sacraments, or the words of the forms, producewhat they signify. How great should be our wonder ifw e s a w a person invested with the power of changing anegro into a white man; but the priest does what is farmore wonderful, for by saying Ego te absolvo hechanges the sinner from an enemy into the friend ofGod, and from the slave of hell into an heir of paradise.Cardinal Hugo represents the Lord addressing thefollowing words to a priest who absolves a sinner: Ihave created heaven and earth, but I leave to you abetter and nobler creation; make out of this soul thatis in sin a new soul, that is , make out of the slave ofSatan, that the soul is , a child of God. I have made theearth bring forth all kinds of fruit, but to thee I confidea more beautiful creation, namely, that the soul shouldbring forth fruits of salvation. The soul withoutgrace is a withered tree that can no longer producefruit; but receiving the divine grace, through the minis-try of a priest, it brings forth fruits of eternal life. St.Augustine s a y s , that to sanctify a sinner is a greaterwork than to create heaven and earth. A / z a / z a s t I /10/ / ,says Job, a/z arm like G oa , a iza cans I/1 0 1 : I/z z//z a r 7 0 1 ' / z az t o z k e / 1 ' / c a Hz '12z? \Vho is it that ha s a n arm like the arm1 Quis potest dimittere p e c c a t a , nisi solus Deus?[.z.1l'u, v. 2 1 .2 Ego feci c oe lu m et terram; verumtamen meliorem et nobiliorem

creationem do tibi: fa c novam animam q u a : es t in p e c c a to . Ego feci utterra produceret fructus s u o s ; do tibi meliorem creationem, ut animafructus s u o s producat.3 Prorsus majus hoc esse dixerim, quam es t c oelu m e t terra, et quee-cunque cernuntur in coelo et in terra. [11_/0, /r. 72 .

4 Et s i habes brachium sicut Deus, et s i voce simili tonas ? -_/0/3,xl. 4. i

2


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3 6 Mater2'aZf01' Sermons. [ P A R T I -of God, a n d thunders with a voice like the thunderingvoice of God? It is the priest, who, in giving absolu-tion, exerts the arm and voice of God, by which her e s c u e s s o u ls from hell.

According to St. Ambrose, a priest, in absolving asinner, performs the very ofiice of the Holy Ghost in thesanctification of souls. Hence, in giving priests thepower of absolving from sin, the Redeemer Zlr ea t/z ed onZ/zc//z, and said to Z / z c / 1 1 , ]r'ez't'/e ye I/ze Haly G/Z03/. ' ' Z U / Z 0 3 6 sinsyou slzall forgzbe, 2 / z e y are forgiztm; a /za 70 / lose s z ' / z s yau s/za/Zrezaz'/2,1/my are 1 ' c z a z ' / z e a . He gave them his own Spirit,that is , the Holy Ghost, the sanctifier of souls, and thusmade them, according to the words of the Apostle, hisown coadjutors: l * V e are G 0 a s raarz jz / tors . Onpriests,says St. Gregory, it is incumbent to give the finaldecision, for by the right that they have received from theLord they now remit, now retain sins. St. Clement,then, had reason to say that the priest is , a s it were, aGod on earth.5 Goa , said David, stood 2 ' 1 2 //ze ra rzgrega/2 '0 /zof I/lie gods. These gods are, according to S t. Augustine,the priests of God. Innocent III. has written: Indeed,it is not too much to say that in view of the sublimity oftheir offices the priests are s o many gods. 81 Munus Spiritus Sancti, officium Sacerdotis.9 Insuffiavit, e t dixit eis: Accipite Spiritum Sanctum: quorum remi-

seritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt._ / 0 / u z , xx. 2 2 .3 Dei enim sumus adjutores/I C o r . iii. 9.4 Principatum superni judicii sortiuntur; ut, vice Dei, quibusdam

p e c c a t a retineant, quibusdam relaxent.[1z E 2 / a n g . / 1 0 2 / 2 . 2 0 .5 Post Deum, terrenus D e u s . C 0 / z s f . a/msf. l. 2 . c . 2 6.6 Deus stetit in synagoga Deorum.-Ps. lxxxi. I. Dii excelsi, in quorum synagoga Deus Deorum s ta r e desiderat.

Au Fr. 2 ' 2 2 or. s . 3 6. S a c e r d o te s , propter ofiicii dignitatem, Deorum nomine nuncupan-tur. Can'. Cum ex izzjzmr/0. Dc llwrut.


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C H A R I - 1 T/ze Dzgrzzly of Z / z e P r ies t/zooa . 3 7

VI.Conclusion.

How great, then, s a y s St. Ambrose, the disorder tosee in the s a m e person the highest dignity and a lifeof scandal, a divine profession and wicked conduct N V ha t, s a ys Salvian, is a sublime dignity conferred on a nunworthy person but a gem enchased in mire ?

]Vez'z/zer dot/z any man, says St. Paul, la/so z / z o /lo/zor lo/22 '/ /zsolf, lm z /to z / z a z is ralloa by G oa , a s Aaro/2 w a s . ForC/zr isz (lid not glorify }[z'/use/f I/zai H 1 / 1 2 } ; / 1 lro madr a /ulg/z;rz'osz,' out H I/zal s aia z m lo H' / 2 1 . - T / z oa art m y S o/1 ; I /z is (lay/zatio[orgoz/on T/zoo. Let no one, he s a y s , dare to ascendto the priesthood, without first receiving, a s Aaron did,the divine call; for even J e s u s Christ would not ofhimself assume the honor of the priesthood, but waitedtill his Father called him to it. From this we may inferthe greatness of the sacerdotal dignity. But the greaterits sublimity, the more it should be dreaded. For,sa y s S t. Jerome, great is the dignity of priests; butalso, when they sin, great is their ruin. Let u s rejoiceat having been raised so high, but let u s be afraid offalling. Lamenting, St. Gregory cries out: Purifiedby the hands of the priest the elect enter the heavenlycountry, and alas priests precipitate themselves into

1 Ne sit honor sublimis, et vita deformis; deifica professio, et illicitaactio. Actio respondeat nomini.Do Dignaf. s a c , c. 3.

9 Quid es t dignitas in indigno, nisi ornamentum in luto ?AaEarl. cat /E. l. 2 .

3 Nec quisquam sumit sibi honorem, sed qui voeatur a Deo, tam-quam Aaron. S ic et Christus non semetipsum clarificavit ut Pontifexfieret, sed qui locutus e s t a d eum: Filius m e u s es tu; ego hodie genuite.Heo. v. 4 .

4 Grandis dignitas Sacerdotum, sed grandis ruina eorum, s i pe cc a n t.Laetemur a d ascensum, s ed timeamus a d lapsum/[n .E zoc /1 . c . 44.


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3 8 /lfrztorzalfor Sormozzs . [ P A R T I -the fire of hell The saint compares priests to thebaptismal water which cleanses the baptized from theirsins, and sends them to heaven, and is afterwardsthrown into the sink.1 Ingrediuntur electi, Sacerdotum manibus expiati, c c n l e s te m pa -

triam: et Sacerdotes a d inferni supplicia festinant 9 Et ipsa in c l o a c a s descendit [1z E1/av g . / m m . I7.


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K H A R I I -1 T/zo E r z a of z / z o Prz'osz/zooa'. 3 9

CHAPTER IITHE END OF THE PRIESTHOOD.

l.The Priesthood Appears to the Saints a Formidable C h a r g e .

S T . C Y P R I A N said, that all those that had the truespirit of God were, when compelled to take the orderof priesthood, seized with fear and trembling, as if theys a w a n enormous weight placed on their shoulders, bywhich they were in danger of being crushed to death.I s e e , said St. Cyril of Alexandria, all the saintsfrightened at the sacred ministry, a s at a n immensecharge. St. Epiphanius writes, that he found no onewilling to be ordained a priest. A Council held inCarthage ordained that they that were thought worthy,and refused to be ordained, might be compelled to be-come priests.

St. Gregory Nazianzen says: No one rejoices whenhe is ordained priest. ' In his life of St. Cyprian, Paulthe Deacon states that when the saint heard that hisbishop intended to ordain him priest, he through humil-ity concealed himself. It is related in the life of St.Fulgentius that he too fled away and hid himself. S t.Athanasius also, as Sozomen relates, took flight in orderto e s c a p e the priesthood. St. Ambrose, as he himself

Omnes s a n c t o s reperio divini ministerii ingentem veluti molemformidantes.-Dr For/. />./zsr/1. /mm. I.9 Nemo lzeto animo creatur Sacerdos.

3 Humiliter secessit. Vila S . ([1//>r.4 Vota eligentium velociori prreveniens fuga. latebris incertis a b sc 0n . -

ditur.Vita S. Fulg. C . I6.


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40 [llalorzalfor S e r m o n s . [ P A R T I .attests, resisted for a long time before he consented tobe ordained. St. Gregory, even after it was made mani-fest by miracles that God wished him to be a priest,concealed himself under the garb of a merchant, inorder to prevent his ordination.To avoid being ordained, S t. Ephrem feigned mad-n e s s ; St. Mark cut off his thumb; St. Ammonius cut offhis e a r s and n o s e , and because the people insisted onhis ordination, he threatened to cut out his tongue, andthus they c e a s e d to molest him.

It is known to all, that St. Francis remained a deacon,and refused to ascend to the priesthood, because helearned by revelation, that the soul of a priest shouldbe a s pure as the water that w a s shown to him in acrystal vessel . The Abbot Theodore was only a deacon,but he would not exercise the duties of the Order hehad received because during prayer he w a s shown apillar of fire, and heard the following words: Ifyouhave a heart a s inflamed a s this pillar, you may thenexercise your Order. The Abbot Motues was a priest,but always refused to offer the holy M a s s , saying thathe had been compelled to take holy Orders, and thatbecause he felt himself unworthy, he could not celebrate_

Formerly there were but few priests among themonks, whose lives were s o austere; and the monk whoaspired to the priesthood w a s considered to be a proudman. Hence, to try the obedience of one of his monks,St. Basil commanded him to ask in public the Order ofpriesthood; his compliance w a s regarded a s a n act ofheroic obedience, because by his obedience in asking tobe ordained priest he, a s it were, declared himself to bea man filled with the spirit of pride.

But how, I ask, does it happen that the saints, wholive only for God, resist their ordination through a s e n s e1 Quam resisteharn, n e ordinarer Ej> z 's t. 82 .


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C H A R I I _ 1 T /zo End of Z / z o Pr iest /zooa . 4 1of their unworthiness, and that some run blindly to thepriesthood, and rest not until they attain it by lawful orunlawful means? Ah, unhappy men s a ys S t. Bernard,to be registered among the priests of God shall be forthem the s a m e a s to be enrolled on the catalogue of thedamned. And why? Because such persons are gener-ally called to the priesthood, not by God, but by rela-tives, by interest, or ambition. Thus they enter the houseof God, not through the motive that a priest should have,but through worldly motives. Behold why the faithfulare abandoned, the Church dishonored, s o many soulsperish, and with them such priests are also damned.

II.What is the End of the Priesthood.

God wills that all men should be saved, but not in thes a m e way. As in heaven he ha s distinguished differentdegrees of glory, s o on earth he ha s established differ-ent states of life, a s so many different ways of gainingheaven. On account of the great ends for which it ha sbeen instituted, the priesthood is of all these the mostnoble, the most exalted and sublime. \Vhat are theseends? Perhaps the sole ends of the priesthood are tos a y Mass, and to recite the Ofiice, and then to live likeseculars? No, the end for which God ha s instituted thepriesthood has been to appoint on earth public personsto watch over the honor of his divine majesty, and toprocure the salvation of souls. For eocry / z z j g / z jbriosz, s a y sSt. Paul, la /con from among mo/2 , is oraaz'2zoa for m en in z/loz / z i z z g s t/zaz a,/>/>orlaz'rz lo Goa , I /zaz /to may ofor 2 / ] ? gifts a r i a sacrzfiresfor s i rzs : to/zo c a n / l z a z t o ro/2zf)assz'on on Z/zem I/lral arezgnoram a r m 2 / z a z orr. To oxooule 2 / z e ofiiro of z / z e _;>rz'est-

1 Omnis namque Pontifex, e x hominibus assumptus, pro hominibuseonstituitur in iis q ua e sunt a d Deum, ut offerat dona e t sacrificia pro pec-atis; qui condolere possit iis qui ignorant et errant._Heo. V . I,


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4 2 /l/alorfalfr S e r m o n s . [ P A R T I ./zooa a/ /a /o lzar 'oj>ra1'so. That is, s a y s Cardinal Hugo,to perform the off ice. of praising God. And Corneliusa Lapide says: Just a s it is the office of the angels topraise God without ceasing in heaven, s o it is the officeof priests to praise God without ceasing on earth. 3J e s u s Christ ha s made priests, a s it were, his co-oper-ators in procuring the honor of his eternal Father andthe salvation of souls, and therefore, when he ascendedinto heaven, he protested that he left them to holdhis place, and to continue the work of redemptionwhich he had undertaken and consummated. Hemade them, s a ys S t. Ambrose, the vicars of his love.And Jesus Christ himself said to his disciples: As I/zoFaz /zor /zaflz s o / / 2 .ll[(, [ ls o so/zayo1/. I leave you to per-form the very office for which I came into the world; thatis , to make known to men the name of my Father. Andaddressing his eternal Father, he said: [z a r c glo/'z'yfvaT/zoo on oar / 1 , : Iz a m fi/iis/zra Z//o zrlor/c 1 0 / z z ' r / z T / z o o gizrrst/n o lo ao; ]za-t r ma/_1zfi s l ra T/ l ry /1a / /z r lo z / z r /no/1. He thenprayed for his priests: Izar 'ogz'z 'o/1 I / 1 1 : / / 2 T / z y r uo r a . . . .Sa/zrz zf1 ' l / / r / /2 //z2r//1 /2. . . . As T / z o o / l 1as ls t ' /z l m o 2'/zlo 2 / z o100/ la , [also //arr s o / z z Z/lo//2. Thus, priests are placed inthe world to make known to men God and his perfec-tions, his justice and mercy, his commands, and to pro-cure the respect, obedience, and love that he deserves.They are appointed to se e k the lost sheep, and when

1 Fungi sacerdotio et habere l a u < l e m . E r r l z 1 _ . xlv. I9.9 Iiabere laudem, id est, officium laudandi Deum.3 Sicut Angelorum es t perpetim laudare Deum in coelis, s ic S a c e r -

dotum oflicium est eumdem jugiter laudare in terris.4 Amoris sui velut vicarium (Petrum) re l i nquebat / ]/1 Lula 1 . IO ,

c. 2/lf.5 Sicut misit m e Pater, e t eg o mitto vos.fo/m, xx. 21 .* 3 Ego te clarificavi super terram; opus consumtnavi. . . . Mani-

festavi nomen tuum hominibus.-jo/in, xvii. 4 . Ego dedi eis sermonem tuum. . . . Sanctifica eos in veritate.. . Sicut tu me misisti in mundum, et ego misi eos.]l1z'a. xvii. 1 8,


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C H A R I I -1 T /zo E r z a of l/zo Pr iest /zooa . 4 3n e c e s s a r y , to give their lives for them. This is the en dfor which J e s u s Christ ha s come on earth, for which hehas constituted priests: As Z / z o Fa//zor /zal/z so/zt I / 1 6 , [ ls oso/zrlyoa.

III.Principal Duties of the Priest.

Jesus came into the world for no other purpose thanto light up the fire of divine love. 1 a m co/or lo rasl jlroo / z I/zo oa rz /1 , a/za to/zal 10/llI1 / / z / /zaz ll la : / 1 ' 1 7 / r l l r a . Andthe priest must labor during his whole life, and with hiswhole strength, not to acquire riches, honors, andworldly goods, but to inspire all with the love of God.Therefore, s a y s the author of the Imperfect \Vork,has Christ sent u s not that we may do what is to ourprofit, but what is for the glory of God. . . . . Truelove does not seek its own advantage, but it wishes inall things only what is the good pleasure of the personloved. In the Book of Leviticus the Lord says tohis priests: I/zarv. st />a ra1 'a yo.a f ro / /2 o//zr/fro/>lr, 2 /zalyoas/zoz/la /1 c 1 1 1 1 7 1 0 . Mark the words Z/zatyoa s/101/ /a la .zl[1 '/z o , -that you may be employed in my praises, devoted tomy service, and to my love: The co-operators anddispensers of my sacraments, says St. Peter Damian} / l [z '2zo, says St. Ambrose, that you may be the guidesand the rulers of the flock of Christ. ll/1'/10, for,according to the s a m e Doctor, the minister of the altar

1 Ignem veni mittere in terram; et quid volo, nisi ut accendatur ?/.11lc


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44 Malov/zalfor S o r n z o n s . [ P A R T I .belongs not to himself, but to God. The Lord s epa -rates his priests from the rest of his people in order tounite them entirely to himself. ls {la small I/ling untoyon 2/zal l/zo God of [sraol / lat/2 soparaloo you from all l/zopeople, ana'joz'nooyon to Hnzsolf.ff, said the Redeemer, a n y m a n n z l / z z ' s z o r z m l o Mo, l o z /aim follow Mo. Lea / z z ' / n follow Mo,' he should followJ e s u s Christ by shunning the world, by assisting souls,by promoting the love of God, and extirpating vice.T /z o r z p roac / z os of 2 / z o m z / z a z reproar/zorl I/zoo / Z Z 7 l 6 fallen u p o nlilo. The priest, who is a true follower of J e s u s Christ,regards injuries done to God a s offered to himself.Seculars, devoted to the world, cannot render to Godthe veneration and the gratitude that are due to him:hence, s a y s a learned author, FatherFrassen, it ha sbeen necessary to select certain persons, that by the ful-filment of their peculiar office and obligations they maygive due honor to the Lord.

In every government ministers are appointed to en-force the observance of the laws, to remove scandals, torepress the seditious, and to defend the honor of theking. For all these ends the Lord ha s constitutedpriests the officers of his court. Hence S t. Paul ha ssaid: Lot u s ox/zloiz onrsoloos a s th e 1 / z z ' n z ' s z o r s of Go d. Ministers of state always endeavor to procure the re-spect due to their sovereign, and to extend his glories;they always speak of him in terms of praise, and shouldthey hear a word against their master, with what zeal

Verus minister altaris Deo, non sibi, natus eSt . ]11 Ps. I18, s. 8.3 Separavit vos Deus Israel a b omni populo, et junxit sibi.

./Vum. xvi. 9.3 Si quis mihi ministrat, me seq t 1 a t u r . - _ [ o / 1 1 2 , xii. 2 6.4 Opprobria exprobrantium tibi ceciderunt super m e. Ps. lxviii. Io.5 Fuit necessarium aliquos e populo seligi a c destinari, qui a d

impendendum debitum Deo cultum, et sui status obligatione et institu-tione, intenderent.Srotus a r a a . Do O r a . d. I, a . I, q. I.

3 Exhibeamus nosmetipsos sicut Dei ministros,.-2 C o r . vi. 4 .


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C H A R I I - 1 T/ze End of Z / z o Pr ies t /zooa . 4 5do they reprove the author of it? They study to gratifyhis inclinations, and even e x p o s e their life in order toplease him. Is it thus that priests act for God? It iscertain that they are his ministers of state: by them aremanaged all the interests of his glory. Through themsins should be removed from the world: this is the endfor which Jesus Christ has died. Crurzfiorl, that th e ooayof sin may or ooszroyoa. But on the day of judgment howc a n the judge acknowledge as his true minister thepriest who, instead of preventing the sins of others, isthe first to conspire against J e s u s Christ? \Vhat wouldyou say of ministers who should neglect to attend tothe interests of their sovereign, and should refuse toassist him when he stood in need of their aid? Butwhat would you s a y if these ministers als o s p o k e againsttheir master, and endeavored to deprive him of histhrone by entering into a n alliance with his enemies?

Priests are the ambassadors of God, s a y s the Apostle:For C/zr lsz w e are ambassadors. They are his coadjutorsin procuring the salvation of souls: For we are G o a scoaoynlors. For this end J e s u s Christ gave them theHoly Ghost, that they might s a v e souls by remittingtheir sins. He areal /zoo on 2 / z o n z , a / z r l Ho s a l a lo t/zo//z . - Ro-ceioe ye z / z e Holy G/zosz : 72'/lose sl/zs yon s/zall forgive, 2/Icyare forgztton z / z o n z . Hence the theologian Habert ha swritten that the e s s e n c e of the priesthood consists inseeking ardently to procure first the glory of God, andthen the salvation of souls.

The business, then, of every priest is to attend, not to Crucifixus est , ut destruatur corpus peccati./Com. vi. 6.

9 Pro Christo legatione fungimur.2 C o r . v. 2 0 .3 Dei enim sumus adjutores. I C o r . iii. Q .4 Insufiiavit, et dixit e is : Accipite Spiritum S a n c t u m : quorum re-

miseritis p e c c a t a , remittuntur eis. jo/zn, xx. 2 2 .5 Ingenium sacerdotale essentialiter consistit in ardenti studio

promovendi gloriam Dei et salutem proximi.1)e Ora . p. 3, c. 5 , q. 3.


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4 6 Zlla tc / '1 1 : for S 0 2 / 2 2 0 2 1 5 . [ P A R T 1 -the things of the world. but to the things of God: ffeis 0 1 1 /0 1 ' / z m [/ 1 / /10 / / 2 1 ' / 1_g . s Z/ml a/>/> / ' faz ' / / 2 '0 G()([.l Hence St.Silvester ordained that for ecclesiastics t l1e days of theWeek should be called 1*) / ' / is , or vacant or free days; andhe says: It is every (lay that the priest, free fromearthly occupations, sl1ould occupy himself entirely withGo(l. By this he meant that we, who are ordainedpriests, should se e k nothing but God and the salvationof souls, a n office \ \ 'l1 l(I l] S t. Denis called the mostdivine of all the divine oflices. St. Antonine saysthat the meaning of rim/-i/us is ma/ /'(, 's/Iym/' signifies j>/we/u / /5 1'/u/', one that shows the Way.Hence St. Ambrose calls priests Z / 1 1 gz/1}/as a m / ' r /0 / s 0f

Iz//r j/or of Ch/'/sf. And St. Peter calls ecclesiastics z z/ 0 1 ' / / q [ _ 1 ' / > / ' z } * . f / 1 0 0 1 / , ( 2 / /0{1 ' m l/ [0 / 1 , 1 2 [5/ / / '1 /za.mz jwu/5/ .7 Apeople destined to acquire not riches, but souls. St.Ambrose calls the sacerdotal office anoffice that shouldacquire not money, but souls. Even the Gentileswished their priests to attend only to the Worship oftheir gods, and therefore they would not permit themto hold the oflice of secular magistrates.

Ilence, speaking of priests, St. Gregory s a y s , withtears, it is our duty to abandon all earthly business inorder to attend to the things of God, but we do the1 Constituitur in iis q u a sunt a d I)eum.]/1'/>r. V . I.9 Quo significaretur quotidie clcricos, abjecta ceterarum rcrum

cura, uni Deo prorsus vacare rur'z'm'. 31 /hr.3 In hoe sita est accr


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C H A R II-I T/ze Em of Z / z e P * z ' e s z / 2 0 0 0 ' . 4 7very contrary, for w e desert the c a u s e of God anddevote all our care to the things of the earth. Afterbeing appointed by God to attend only to the advance-ment of his glory, M o s e s spent his time in settling thedisputes of the people. _lethro rebuked him for his con-duct, saying: T/zozz art s jw/1 ~ 2 u z ' z / z foo/is/z /a / I0/ ' . . . . 1) :2 /mu Z 0 Z / 1 5 [$00]?/c 1 ' /z 2 / z c Z/11 ' / [gs 2 /z tz /[50/'Z1zz' /z Z 0 God. Butwhat would Jethro say if he saw our priests employedin mercantile affairs, acting a s the servants of seculars,or occupied in arranging marriages, but forgetful of theWorks of God; if, in a word, he saw them seeking, a sS t. Prosper s a y s , to advance in wealth, but not in vir-tue, and to acquire greater honors, but not greatersanctity 3 . . . Oh I what an abuse, exclaims Fatherjohn dAvila, to make heaven subordinate to earth IWhat a misery, s a y s St. Gregory, to see so manypriests seeking, not the merits of virtue, but the goodsof this life 1

Hence, s a y s S t. Isidore of Pelusium, in the very worksof their minstry they regard not the glory of God, butthe reward annexed to them?

(Many other things that might be added to this chap-ter are omitted, because they are contained in the fol-lowing chapter, which treats of the offices of a priest.)

1 Dei c a u s a m relinquimus, et a d terrena negotia vacamus.[1zEvang. /mm. I7.

9 Stulto labore consumeris. . . . Esto tu populo in his q u z e adDeum pertinent.Exv/. xviii. . -

3 Non ut meliorcs, s ed ut ditiores fiant; non ut sanctiores, s ed utid 0 0honoratiores sint /Fr 1 7 1 ' / ( 1 mm. l. I, c . 2 1 .

4 Non virtutum merita, s ed subsidia vitae przesentis exquirunt. / l 1 ' 0 1 ' . 1 . 23, c . 26.

5 Ad stipendia dumtaxat oculos habent . Z/>13 / , l. I, Q / > . 447.


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4 8 Malerzd/for S 6 1 / m a n s . [ P A R T 1 -

CHAPTER III.THE SANCTITY NECESSARY FOR THE PRIEST.

I. .What sho u l d be the Sanctity of the Priest by R e a s o n of hisDignity.

G R E A T is the dignity of the priesthood, but greatalso are its obligations. Priests ascend to a greatheight, but in their ascent they must be assisted bygreat virtue; otherwise, instead of meriting a reward,they shall be reserved for severe chastisement. Thesacerdotal dignty, says St. Laurence Justinian, isgreat, but great is the burden. Raised to this highdegree of honor, it is necessary that priests sustainthemselves by great virtue; otherwise they will have toexpect instead of great merit great punishment/ AndS t. Peter Chrysologus s a y s : The priests are honored,but I say that they are burdened. 2 The honor of thepriesthood is great, but its burden is also great; great,too, is the account that priests have to render to God.Priests, s a y s S t. jerome, will save themselves, notby their dignty, but by the works that correspond totheir dignty. 3

Every Christian should be perfect and holy, becauseevery Christian professes to serve a God of holiness.

1 Magna dignitas, sed majus es t pondus. In alto gradu positisunt; oportet quoque ut in suhlimi virtutum culmine sint erecti ; alio-quin, non ad meritum, s ed a d proprium prresunt judicium.?1)c Inst,]37z([. C . II.

'2 Sacerdotes honorati; dicam autem, onerati.3 Non dignitas, s ed opus dignitatis salvare consuevit.Ad

5 0 ] ) / z on . 3 .


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C H A R I I I - 1 S e m e z z ' z y Neeessavg/_ for Z / z e Przesz . 4 9In this, says S t. Leo, a Christian c o n s i s t s , that hegets rid of the earthly and puts on the heavenly man.Hence Jesus Christ ha s said: Be you Z/zerefore perfect, asalso your /zeazelz ly Fa /zer is ;>erfeez. But the sanctity ofthe priest should be very different from that of seculars.Between priests and the rest of men, s a y s St. Ambrose,there should be nothing in common a s to works anda s to conduct. And the saint adds, that a s greatergrace is given to the priest, so his life should be moreholy than that of seculars. And St. Isidore of Pelusiums a y s that between the sanctity of a priest and a goodsecular the difference should be as great a s betweenheaven and earth.

St. Thomas teaches that every one is obliged to prac-tise what is suited to the state that he ha s chosen.And according to St. Augustine, a man by entering theecclesiastical state imposes on himself the obligationof being holy. And Cassiodorus calls the clerical pro-fession a heavenly life. The priest is , as Thomas 5 1Kempis s a y s , bound to greater perfection than allothers, because the priesthood is the most sublime of

1 Dunn terreni hominis imago deponitur, ct coelestis forma susci-pitur.De P a s s . s . I4.

9 Estote ergo vos perfecti, sicut e t Pater vcster coelest is perfectusest../llaz//1. v. 4 8.

3Nihil in Sacerdote commune cum studio atque u s u multitu-dinis.[:l/>z's/. 0 .4 Debet przeponderare vita sacerdotis, sicut przeponderat gratia/

Efisz. 82 .5 Tantum inter Sacerdotem et quemlibet probum interesse debet,

quantum inter coelum et terram discriminis est.E/>z 's f . l. 2, e , z > . 2 0 5 .6 Quicunque profitetur statum aliquem, tenetur a d ea q u a : illi

statui conveniunt. Clericus d u a s res professus est , et sanctitatem et clericatum/Serm. 355, E. B.3 Professio clericorum, vita coelestis.9 Sacerdos a d majorem tenetur perfectionem sanctitatis.[mit.

C/z r . l. 4 , c . 5 .4 .


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50 . / I /a le/ '2 'a_lfor Sermons. [ P A R T I -all states. Salvian adds , that in things in which Godcounsels perfection to seculars, he makes it imperativeon ecclesiastics.

The priests of the Old Law carried on their foreheada plate on which was engraved the words SazzetzmzD0//zz'/10, that they might be reminded of the sanctitythat they should profess. The victims offered by thepriests should be entirely consumed. And why? Itwas, s a y s Theodoret, to symbolize the complete s a c -rifice that the priest ha s made of himself to the Lord. 3St. Ambrose s a y s that to offer sacrifice worthily thepriest ought first to sacrifice himself by the oblation ofhis whole being to God. And Hesychius has writtenthat from youth till death the priest should be a perfectholocaust of perfection. Hence God said to the priestsof the Old Law: fzazie se j u z r a l e dyo zz fram 0 2 / Q e r peep/e,Z/lat yea s/zezzld be 1 / 1 2 ' / 2 e . Now, in the New Law, theLord commands his priests far more strictly to abstainfrom worldly business that they may labor only to pleasethat God to whom they have dedicated themselves.. /V0 m a / z , says St. Paul, eirzg a s0/dier to G o d , ezztang/ez/2/11 ' / /zse/f ru f f / l l secular / 1 z 1 s z ' / z e s s I/zaz / z e 7 / I Z _ } 1 ] 5 / 6 6 2 8 8 / 1 2 ' / / 1 to 1 0 / 2 0 2 / z/ z e /za//1 e/zgagerz /12'/nself . And the holy Church requiresof those that enter the sanctuary by taking the first

1 Clericis su i s Salvator, n on ut creteris voluntarium, sed imperativumofficium perfectionis indicit.De E eel. C a //m l. l. 2. Sanctum Domini.-Exou. xxxix. 2 9.

3 Ut integritas Sacerdotis monstraretur, qui totum se Deo dicaverit. [ 1 z ],e2'1'l. q. 3.

4 Iloc enim e s t sacrificium primitivum, quando unusquisque seoffert hostiam, ct a se incipit, ut postea munus suum possit offerre.De .1/wl, l. 2 , c . 6.

5 S a c e r d o s continuum holocaustum offerre prrecipitur, ut, a perfectasapientia incipiens, in cadem finiat, et totam vitam suam componat adperfectionem/-]/1 1,ez'z ' l . l. 2 , c . I.

5 Separavi vos a caeteris populis, ut esset i s mei.Le1/z't. xx. 2 6.7 Nemo, militans Deo, implicat se negotiis szecularibus, ut ei pla-

c e a t . cui se probavit.2 Tim. ii. 4.


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C H A P . 1 1 1 . ] Sanezz'zy A/ 'ecessary for Z / Z e P 1 / z ' e s z ' . 5 Itonsure, to promise that they shall not e n g a g e in s e c u -lar pursuits, and to declare .that thenceforward theywill have no other inheritance than the Lord. T he Lora2 ' s //ze pa/ zz'0/z of m y 2 ' 2 2 / z e r z ' z a / z c e a/za 0f m y ez/p ; 2 ' 2 is Tm a2/ la 1 0 1 ' / 1 restore m y 2'/z/zerita/zee Z 0 m e . St. Jerome saysthat the clerical dress, the very state, calls for and de-mands sanctity of life? Thus the priest should keepnot only at a distance from every vice, but should alsomake continual efforts to arrive at perfection. In thisconsists, according to St. Bernard, the perfection thatcan be attained in this life.

S t. Bernard weeps at the sight of so many that runto Holy Orders without considering the sanctity n e c e s -sary for those that wish to ascend to such a height.S t. Ambrose s a y s , Those are very rare that can s a y , The Lord is my portion. Those are very rare Whompassion does not inflame, or whom cupidity does notactuate, or Whom terrestrial cares do not absorb. 5

St. John the Evangelist writes: I/V/ze / z a z / z m a d e zzsa / e z ' / z g -d a m , aizdjfirzesls Z 0 G o a a/za Hs Fa /1er.6 In explaining theword M/zgae1/z, Tirinus with other interpreters s a y s , thatpriests are the kingdom of God: first, because in themGod reigns in this life by grace, and in the next byglory: 7 secondly, because they are made kings to reignover vice. St. Gregory s a y s , that the priest ought to

1 Dominus pars hereditatis m e r e et calicis mei; tu es qui restitueshereditatem meam mihi.Ps. X V . 5 .

'2 Clamat vestis clericalis, clamat status professi animi sanctitatem.3 _Jugis conatus ad perfectionem, perfectio reputatur.E/>z'st. 2 5 4 .4 Curritur passim a d s a c r o s Ordines s i n e consideratione.De

C 0 1 1 2 / . ml 6/6?. C . 20.5 Quam rarus, qui potest dicere: Portio m e a , Dominus; quem non

inflammet libido, non stimulet avaritia, non aliqua negotiorum s z e c u l a -rium cura sollicitet [/z Ps. cxviii. s. 8.5 Feeit n os regnum e t Sacerdotes Deo et Patti silo.-.l/me. i. 6. In quo Deus regnat nunc per gratiam, postea per gloriam/'8 Fecit nos reges; regnamus enim cum ipso, et imperamus vitiis.


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5 2 Malerzalfor S e r m o n s . [ P A R T I -be d e a d to the world and to all the p a s s i o n s , in order tolead a life altogether divine. The present priesthoodis the same a s that which Jesus Christ has receivedfrom his Father: A ml Z / z e glory 20/lie/z T/ma / z a s z glee/z to ille,I/zare glee/z Z e 2 / z e / / z . Since, then, says St. Chrysostom, thepriest represents Jesus Christ, he ought to have a s muchpurity as would entitle him to stand in the midst of theangels.

St. Paul requires that the priest should be irrepre-hensible: It b e / z 0 t ' e z / l z a bis/10/2 to be blam eless. In theword bis /m p, the Apostle certainly includes priests; forfrom bishops he p a s s e s to deacons, without makingmention of priests: D l L 0 7 Z S 2 ' 2 1 like ma/zner e/zasze,5 etc.Hence he intended to comprehend them under the wordbishop. This passage is understood in this s e n s e bySt. Augustine and St. John Chrysostom, who in speak-ing on this point s a y s , \Vhat he said of bishops he als omeant for priests/ Now the word z'rre;>rebe1zsz'bz'lemblaz/ze lessevery one knows, implies the possession of allvirtues. It comprises all virtues, s a y s S t. Jerome.And in explaining this word, Cornelius a t Lapide s a ysthat it is meant for him who is not only exempt fromall vice, but who is adorned with all virtues. B

For eleven centuries, all that fell into mortal sin afterbaptism were excluded from the priesthood. This we

1 N e c e s s e e s t ut, mortuus omnibus passionibus, vivat vita divina.1 Et eg o claritatem, q u a m dedisti mihi, dedi eis._/0/m, xvii. 22.3 N e c e s s e e s t Sacerdotem sic e sse purum, ut, in ipsis coel is col-

locatus, inter coeles tes illas virtutes medius staret.l)e Saeeril. l. 3 .4 Oportet ergo Episcopum irreprehensibilem esse.-I Tim. iii. 2.5 Diaconos similiter pudicos.6 Q u a : dc Episcopis dixit, etiam S a c e r d o t i b u s congruit.]1z I Tim./mm. I I.I Omnes virtutcs comprehendit.~li'/>. ml. Oreanum.5 Qui non tantum vitio careat, s ed qui omnibus virtutibus sit orna-

tus.


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C H A P - 1 1 1 . ] Sarze lz ly Necessaryfor 2 / z e Przesz . 5 3learn from the Council of Nice, from the Council ofToledo, from the Council of Elvira, and from theFourth Council of Carthage. And if a priest after hisordination had fallen into sin, he w a s deposed, and shutup in a monastery, a s may be observed from severalcanons. In the sixth canon, the following reason isassigned: Above all, what the Church wishes is per-fect innocence. Those that are not holy should nottouch holy things/'6 And in the several canons weread: Since the clerics have taken the Lord for theirinheritance, let them not have intercourse with theworld. The Council of Trent declared, \Vhereforeclerics called to have the Lord for their portion oughtby all means so to regulate their whole life and con-versation a s that in their dress, comportment, gait, dis-course, and all things else, nothing appear but what isgrave, regulated, and replete with religiousness. Inecclesiastics the Council requires sanctity in dress a swell a s in conduct, language, and every action. S t.John Chrysostom s a y s , that priests should be s o holythat all may look to them a s models of sanctity; becauseGod ha s placed them on earth that they may live likeangels, and be luminaries and teachers of virtue to allothers.

1 C a n . 9, IO . 9 I. C a n . 2. 3 C a n . 76. 4 IV. C a n . ( > 8 .5 Corp. fur. Can. disz . SI.6 In omnibus enim quod irreprehensibile est , Sancta defendit

Ecclesia. Qui sancti non sunt, sancta tractare non possunt.Dz'st. 81 .am. 4-6.

I Clerici, quibus pars Dominus est , a sze cu l i segregati vivant.8 Decet omnino clericos, in sortem Domini vocatos, vitam moresque

suos componere, ut habitu, gestu, sermone, aliisque rebus, nil nisigr a v e ac religione p l e n u m prae se f e r a n t . S e s s . 2, m p. I, de /Elf.9 Sacerdos debet vitam habere immaculatam, ut omnes in illumveluti in aliquod exemplar excellens intueantur. Idcirco enim n os

(Deus) elegit, ut simus quasi luminaria, et magistri creterorum efiiciamur,a c veluti angeli cum hominibus versemur in terris.]n I Tim. / m m .IO.


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5 4 lllaferialfor S e r m o n s . [ P A R T I -The word e r e / e s z ' a s z z ' e , according to S t. Jerome, signifies

a person who ha s taken God for his inheritance. Thismade the holy Doctor say: Let the cleric then under-stand the signification of his name, and let him put hislife in harmony with his title. Let ecclesiasticsunderstand the signification of their name, and liveaccording to it; and since God is their portion, let themlive for God alone, s a y s St. Ambrose.

The priest is a minister destined by God for two mostnoble and exalted officesto honor him by sacrificesand to sanctify souls: Ere/y /11;,- /11>-me fa/ce/1 from a m o / 1 , ;m e / z is 0raaz'/zeaf0r me/1 2 ' / 1 z / z e 2 / '2 / z g s 2/zaf a] >/ lerZaz'/z lo Gml.Hence, s a y s St. Thomas on this p a s s a g e , itis for thethings that refer to God that the priest receives his mis-sion, and by no means that he may acquire glory ora m a s s riches. Every priest is chosen by the Lord,and placed in the world to labor, not to acquire wealthnor applause, nor to indulge in amusements, nor to ad-vance his family, but only to promote the interests ofGods glory. He is ordained for the things that ap-pertain to God. Hence, in the Scriptures, the priest isCalled a man of God. A man that belongs not to theworld, nor to relatives, nor to himself, but only to God,and that s e e k s nothing but God. Hence to priestsshould be applied the words of David: T/z is is z/zege/ze-raffo/z of 2 / z e m Z / z a z seelc b z m , qf Z/zem 2 / z a z seele [be fare of f/zeGail ef fae0b. Behold the generation that seek only

Clericus interpretetur primo vocabulum suum, ct nitatur essequod dici tur .-E_/>. ml I /Ve/>01z'an.

9 Cui Deus portio est , nihil debet curare, nisi Deum.De Esau.C. 2.

3 Omnis namque Pontifex, ex hominibus assumptus, pro hominibusconstituitur in iis q u a : sunt a d Det1m.ffe/rr. v. I.4 Non propter gloriam, non propter cumulandas divitias.[rz[fr/Ir. v. /vet. 1 .

5 Ilomo I)ei.I Tim. vi. II.6 llzec es t gencratio quzerentium e u m . ] s . xxiii. 6.


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C H A R I I I - 1 Saneliiy Al e e e s s a ry for M a e Priesl. 5 5God A s in heaven God ha s appointed certain angelsto assist at his throne, s o on earth, among men, he ha sdestined priests to procure his glory. Hence he s a y s tothem,fzave separated you frem 02/zer people. St. JohnChrysostom writes: Therefore has God chosen u s , thatlike angels we may live with men on earth. 2 And Godhimself s a y s ,Iwill b e sa/zetzfiea in z / z e m

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St-Alphonsus Dignities Duties of the Priest

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