The Priestly Vocation Part 10

IN these days regular holidays every year have become a recognised necessity for a life such as that of a priest in this country. The effect of modern conditions of living, the prevalence of "slum"

neighbourhoods, with their generally depressing surroundings, the continual pressure of such concentrated daily work, all bring with them as a corollary the necessity of from time to time being released from them altogether for a while, and modern invention has also provided the means of getting away from one's work easily and cheaply, which our ancestors neither possessed nor needed. The expression "he is away on his holiday" has pa.s.sed into our language.

Whatever is to be said of the general hardness of a priest's life, in this one respect it stands out as more fortunate than that in most other professions. A priest on a town mission--and it is on such a mission that a holiday is really needed--commonly has four consecutive Sundays off duty once every year, which means in many cases that he is able to absent himself for nearly five weeks. The conditions of his life render this possible, and n.o.body grudges it. Even the war has not interfered with a priest's holidays, at any rate as regards their length. And in this country they are more systematically regularised than in most others. Some half a century ago a Belgian Bishop wrote to Cardinal Manning asking him to dissuade his priests from visiting Belgium when on their annual holiday, lest they should unsettle the local clergy and instigate them also to look for holidays. In our time, however, holidays for priests, before the war, were not so unknown there. A primary result of this systematic arrangement for holidays is that an appreciable part of a priest's life is spent in this way, and it becomes of importance for us to enquire how we spend it.

The science of arithmetical addition often produces startling results.

A person adding up accounts for the first time is surprised at the total amount of money that he finds has pa.s.sed through his hands, both on the credit and on the debit side. Let us apply the process to the priest's holiday. We will suppose that the average time he takes is one calendar month--which is ordinarily well within the mark. In the first twelve years of his priesthood therefore he spends a year in holidays. One who has reached his silver jubilee has occupied over two years so: an old priest may have spent four or five years in this way.

Clearly much will depend both in time and in eternity on how it has been spent.

Or we may look at the arithmetic from another point of view. If one month in every twelve is spent in vacation, it would seem to follow by the law of averages that one priest in twelve would have to meet his death during his holidays. For several reasons, however, this estimate has to be modified. Death is not ordinarily so sudden but that the illness which precedes it will show itself in time to prevent the priest from starting on his vacation. But suppose we reduce the estimate from one in twelve to one in fifty, or even one in a hundred, that still leaves us matter for serious reflection; and experience shows that this is not much above the mark. It is no uncommon thing to hear of a priest who started on his holidays, if not in good health, at least with the hope of regaining it, and his hopes being frustrated either by the arrival of death while he is still away, or by his being just able to return home to die. This surely, if we have the prudence and forethought which a priest ought to have, should make us pause and consider. If it is possible, and not extremely improbable, that so important a moment may have to be faced during our outing, it is essential that we should not relax our spirit of recollection so completely but that we may be able quickly to resume it when confronted by a crisis.

Now it is precisely here that the difficulty of spending our vacation well comes in. It is essential for the very purpose for which we go away that we should relax our spiritual exercises to some extent, otherwise our vacation will fail of its effect, and we shall return without that freshness which forms so valuable a send-off to the next year's work. The recreations of a priest's life are at all times difficult to regulate--as we have seen in the preceding Conferences.

To succeed in obtaining relaxation of mind, without at the same time incurring dissipation, is never easy: and most of us in looking back on our past lives will probably find more to regret in the time given to recreation than in any other time. But the difficulty is greatly increased when recreation is the order of our daily life, and our ordinary elevating influences are for the time to a great extent in abeyance. Yet we know that an ill-spent holiday leaves us on a lower level than it found us; habits and practices are gone, and there is nothing in their place except, perhaps, half-formed habits of self-indulgence and general slackness.

But there is in truth another side to vacation time which is the very opposite to its dissipating side. It is a time when being released for a while from our daily work and anxieties, our mind turns back on our life as a whole, our shortcomings, our prospects for the future, our devotions and spiritual exercises, and the like. Some periods of vacation time may be in this way almost as good as a retreat. The possibility of utilising it thus of course depends to some extent on our surroundings, how we are spending it, whom we are with, and what doing. But we shall usually have sufficient unoccupied time at our disposal, whether we are with our friends or relations, or on our travels, and we can without forgoing any real relaxation let our thoughts revert to our life and our work as a priest, which indeed we shall naturally do if our interest in them is what it should be. If we do not, much of our time will be simply thrown away. The author of the _Imitation_ says that sickness changes no man, but shows what he is.

Something similar may be said of holidays. The manner in which they are spent, and the thoughts which come uppermost will be a clear index of the state of mind, spiritually, of the man who spends it. And if the occasion is utilised, it will afford a valuable offset to the natural dissipation of the period.

If, then, so much depends on the vacation being well spent, some thought should certainly be taken in good time beforehand, that the natural falling to low level may be checked by definite resolutions made in advance, for when the time comes, the surroundings are not favourable to making laws for ourselves. The following remarks then are intended as a help towards sanctifying a time which it is more easy to lose ground than at any other period of the year.

1. The Roman collar should never be taken off, or at least no outward change should be made which would indicate that we are trying to disguise our priesthood. It is true that theologians tell us that under certain circ.u.mstances, when on a journey, it is lawful to do so; but "all things are lawful to me, but all things do not edify." [1] It is said that to be dressed as a layman makes one freer, and this is no doubt the case; but it is questionable whether such freedom is desirable. The restraint of one's priesthood, and the general rule that wherever one cannot appear as a priest, one will not go at all, is a useful check on our lives at such times. Incidentally it may be remarked that the disguise will not often be successful, and many will see through it. The shorn appearance, the general want of fit about the clothes, and the evident discomfort at wearing so unusual a garb attract observation; and sooner or later, the suspicion aroused is confirmed by the appearance of a well-worn Breviary, out of which the disguised priest is saying his Office. The general effect is lowering both on others and himself. The feeling that it is a disguise brings with it the practical conviction that he is acting in a manner unbecoming to his state. Once a priest, always a priest, and it is only in very exceptional circ.u.mstances that one should ever pretend to be anything else. The priest's dress will not interfere with any recreation which is suitable for him.

2. A certain minimum number of times for saying ma.s.s should be fixed and closely adhered to. Even outside that limit, ma.s.s should not be omitted without real cause. The sight of a priest who has put his ma.s.s away at the beginning of his holidays as "work," to be left behind until he returns, or at most to be produced on Sundays, has in the past been unfortunately too common; and the reaction which induced a priest when freed from his morning exercises to stay in bed inordinately late is not edifying. There are indeed days when a rest is needful, or advisable, or when it is difficult to make suitable arrangements, or when all time available is wanted for an excursion, or to catch an early train; but in many instances there is no such reason. In truth a fervent priest should be specially anxious about his ma.s.s at such times, both because he will feel the need of it to sanctify his holiday, and because in fact being temporarily relieved from his daily anxieties, he is able to say it with a new freshness and devotion.

3. As to Meditation, in most cases one could hardly expect the ordinary half-hour before ma.s.s, and if one's holiday is to be successful, one must necessarily ease off some of one's spiritual exercises. But there is really no reason for abandoning Meditation altogether. A short period, even five or ten minutes, whether as thanksgiving after ma.s.s, or at some other time of day, will be more valuable than double that time in the ordinary working part of the year. About this, as about other exercises, it is important to have a rule, and to keep to it, save in exceptional circ.u.mstances; but the exact nature of the rule depends so largely on the personal equation that one hesitates to put forward any suggestion too definitely.

4. The Divine Office of course cannot be omitted for any ordinary reason. But it can easily be put into odd times--more easily during a holiday than during the working part of the year--or left to the end of the day, when it is said without devotion, as fast as possible, simply to get it over. The loss by this is the greater from the very fact that the Divine Office is the one devotion which is binding even in holiday season. A definite rule is a help in such cases, and if the burden of antic.i.p.ating Matins and Lauds is felt too great, a rule, for example, to finish to the end of Prime before midday ought not to be too difficult to be usually kept. But what precise rule to make, like many other details, must depend on the nature of our holiday and where we find ourselves. At least let there be some rule to aim at: don't let it be simply a case of drifting.

This, therefore, suggests a few words as to what kind of a holiday a priest will take. In many cases this settles itself by the exigencies of circ.u.mstances. He may have a home to go to, with parents still living, or he may have relatives and friends to stay with. In other cases he may be able to go for a regular tour with a fellow priest or other companion. The former cla.s.s of case is perhaps more difficult to regulate, as the priest has to accommodate himself to the ways of those with whom he is staying. A general rule to be well occupied all day, and to retire in good time so as to be fresh for the next day, is very easily written down: to keep it without making oneself uncongenial requires both determination and tact. Often it may be possible to regulate one's retirement at night in this way; but sometimes it is not, and in such circ.u.mstances we have no choice but to accept what we find. The rule of occupying ourselves can however practically always be kept. The reproach that the English take their recreation sadly--perhaps seriously would be a better word--is really an allusion to one of the most favourable sides of our national character. To spend the time in aimless lounging--the _dolce far niente_ so dear to the typical Italian--is not in itself congenial to our nature; yet the habit not infrequently invades our holiday time, especially at the seaside. The description a priest once wrote of himself that he had spent day after day in sitting on the sands, and getting behind-hand in his Office, is typical of a whole cla.s.s of holidays; but by no means of all. One easy way to guard absolutely against it is to have a carefully chosen holiday book, sufficiently light to recreate, yet entertaining and educative, to produce on any day on which we find that, through stress of weather or other cause, there is no definite occupation on hand.

If a priest is fortunate enough to be able to travel on a regular tour, it is unnecessary to point out how fully his time will be occupied, provided he takes at least an intelligent interest in what he sees. The effect of travelling is very broadening, for one meets-- even in one's own country--with customs and surroundings very different from those of the particular place in which we live; and the amount of human history contained in churches and other public buildings and dwelling-houses is very great. Moreover, the effect of natural scenery is always elevating. If--as was possible before the war, and will some day be possible again--a priest can visit Catholic countries, he will find much to be of high spiritual advantage to him.

It is often possible to make a pilgrimage to a shrine part of our holiday, and thus to unite recreation with high spiritual profit. To visit such places as Lourdes or Ars in France, or Einsiedeln in Switzerland, or Loreto or Genezzano in Italy--to mention only a few typical ones--is not only an interesting experience, but will also be a source of grace and blessing. One sees Catholic practices freely developed, without the restraining influences which the surroundings of Protestantism render inevitable here in England. The simple devotion, wholly free from self-consciousness, which one sees joined with such extraordinary fervour in places of pilgrimage, are full of elevating effect in ourselves, and the atmosphere of faith among the people all around us is as good as a revelation.

The shrine at Lourdes is too well known to need any words here. Apart from any question of miracles--which in fact a.s.sume a very secondary place there--the spirit of devotion among the thousands of pilgrims from all parts of the world, and the absolute contentment of the sick who have been brought from afar, and are often in acute physical pain, give one a picture which one would not have believed to be realisable in this world. The surroundings of Ars, again, are of special interest from a different point of view as bringing us close to the life of a real saint and parish priest, for the date of the cure's death is still within living memory. Then, again, to find a shrine such as _Notre Dame des Victoires_ in the midst of such a cosmopolitan city as Paris, where so much evil is known to be rampant, is instructive and edifying. But there is a shrine not a hundred miles from there to which surely English people should be attracted more than they are: that is, the shrine of St. Edmund of Canterbury, at Pontigny. One of the last of our English saints to be canonised, his life is not inferior in interest to that of any of his predecessors. He died in exile in France, and by a curious combination of circ.u.mstances, the great Cistercian Abbey Church at Pontigny, where his body is over the altar, survived both the dangers of the Huguenots in the sixteenth century and the great Revolution at the end of the eighteenth, and stands to-day almost in the same condition in which St. Edmund knew it in 1240. It is really a reproach to English Catholics that so few go there. In recent years, a certain number of High Church Anglicans have visited it. Unfortunately it is in one of the worst parts of France, where religion languishes; but even there, twice a year--on the feast of the Saint in November and that of the Translation of his Relics, kept there in Whitsun Week--the ma.s.sive church is filled with pilgrims from afar.

But apart from actual shrines, a priest will find in the atmosphere of a Catholic country and in the daily life of the people plenty of thought on which to build up his own spiritual aspirations. If he says ma.s.s in good time in the morning, he will find perhaps many people in the church engaged on their own spontaneous devotions. On a Sunday the succession of ma.s.s-goers is continuous; the liturgical services draw large congregations; and Catholicism seems to be in the very air one breathes. Even in large cities it is a prominent feature; in country towns and villages it pervades the whole life of the people. The idea of the Catholicity of the Church is brought home to us when we find ourselves so manifestly belonging to the same body as these devout souls, and the holiday becomes strengthening to the soul as well as the body.

[1] 1 Cor. x. 23.

CONFERENCE XIII

THE PERIODICAL RETREAT

IN view of the fact that our own synodal law prescribes a Retreat for every priest only every second year, [1] and the new Codex of Canon Law only insists on one every third year, [2] it might appear that either one or the other is the limit at which we should aim. Such, however, is surely not the case. It is true that even though our Synodal law still holds--as has been recently decided by the Holy See--no more frequent Retreat is required as of obligation than once in two years, and in some countries where there is no special local law, the longer interval--once in three years--may be lawful. Yet, without a.s.serting any obligation, the present writer deliberately urges a yearly Retreat as the ideal. Wherever circ.u.mstances permit it--as in Ireland or Belgium or elsewhere--this has always been the practice.

Moreover, the wording both of the synodal law and of the new Codex by no means excludes this as the ideal; in each case the word _saltem_, or "at least," is joined to the specification of the obligatory period.

But it would surely appear that an earnest priest would himself desire it. The idea that a Retreat is an irksome duty, to be discharged as best it can, is surely a very inadequate one. It should be a time to which a priest looks forward with longing, when he can put away his work for a few days, and attend to matters which are in the strictest sense personal, and if we may say so, selfish; and in which he may commune with Almighty G.o.d in a manner which the hard work of his daily life renders difficult or at times impossible. True the Retreat involves a serious work and an important Confession, and the renewal of many resolutions which have fallen into abeyance. Such a work will not be accomplished without serious effort, and often involves facing trouble and discouragement during its course. A Retreat is by no means the recreation which its name almost implies. But its interest is supreme. It touches all that aspect of life which should be vital to us, and it tests our progress in that aspect of our lives which alone matters.

If the Retreat is to be for us the event which ought to be the centre and crown of our year's work, certain conditions must be complied with which often are not. Let us consider these in detail.

The first question is when and where to make the Retreat. The Synod seems to a.s.sume that it will be made by all the diocesan clergy in common at the time and place provided for by the Bishop. Whether this is to be taken strictly or not, has been much discussed; our tradition has been that a priest making a solitary Retreat at a religious house satisfies the obligation, though making a Retreat at one's own house does not. The new Codex, however, seems in this respect stricter than our Synodal Law, and provides definitely for the common clergy Retreat unless special exception be made for a just cause by the Bishop himself. Hence it would appear that ordinarily at least every three years the common Retreat is obligatory.

But apart from strict obligation, there is every reason that, except in special circ.u.mstances, the priests should join in the common diocesan Retreat. There are indeed some persons who find it a difficulty, and who can make a better Retreat in private; but they are the exception. At any rate, it is necessary for the Bishop to give leave in any particular case. In making application, at least let the priest bear in mind that at best he will lose the graces attached to the corporate act, and will not be helping his fellow clergy as he might be, so that only a strong reason should induce him to apply; for very naturally a Bishop would be slow to give a negative answer. On the other hand, a priest who willingly conforms brings consolation to his Bishop and helps in the sanctification of the diocesan clergy as a whole.

In order to bring about the possibility of a general Retreat, it is sometimes necessary that the parish services should be curtailed or omitted during that week. Let there be no hesitation in, if necessary, reducing the week-day ma.s.ses or omitting them altogether or omitting evening services. The people will fully enter into the reason, provided it is explained to them, and will willingly join in prayer for the blessing of G.o.d on the Retreat.

In the next place, if we properly esteem the Retreat, and wish to draw down G.o.d's blessing on it, we should show our esteem by making up our minds in good time beforehand that we will make it. The experience of a curate returning from his holiday on a Sat.u.r.day, discussing his plans on Sunday, and making up his mind not till Monday morning that he will join the diocesan Retreat would seem to indicate his view of it as a disagreeable duty to be performed because it is ordered. No one would treat an important or attractive work in this way. What wonder that he arrives on the scene without thought or preparation, spends most of the Tuesday resting himself, and finds he is slack on the remaining two and a half days? And can he wonder that the special graces to be looked for come to him only sparingly? Even those who have made up their minds to join the Retreat, often spend the whole of Monday at their ordinary work, till the very last minute before starting; or even arrive late and thus emphasise a bad beginning.

"Before prayer, prepare thy soul," says the holy writer, "and be not as a man that tempteth G.o.d." [3] One who is in earnest about what is before him will break off his ordinary occupation, except such as is absolutely necessary, all Monday, so as to be ready to begin the work of the Retreat in the evening.

Similar conditions hold as to the ending of the Retreat. Formerly this was not till the Sat.u.r.day morning after the general Communion. In recent years, however, it has been customary to finish early in the afternoon of Friday. But a considerable number do not stop for the end, and we often see a priest who thinks nothing of returning from his holiday at a late hour, sometimes not far from midnight, at the end of a Retreat wis.h.i.+ng to be back "in good time" and cutting short the Retreat accordingly. Or sometimes a priest will return early on the plea of doing his Friday evening service. This ought not to be so, and a rule against doing any pastoral work whatever on the Friday would remove the temptation.

With respect to the body of the Retreat, let each one determine what is necessary for himself to go through it with real profit. Certainly a mere attendance at the discourses is not enough. The work to be done is a real and active one. The Jesuits realise this, and they do not usually use the word Retreat, which connotes its negative side, but prefer to use the expression "spiritual exercises," which connotes its positive side. In truth, the _ennui_ of the Retreat, from which so many suffer, comes from looking exclusively on the negative side. If we are properly active and at work, the time will pa.s.s rapidly and will appear all too short. This is for the modern priest undoubtedly far the most important aspect of the Retreat. It is indeed a help to keep silence and to be away from one's work and distractions, but that will not benefit us unless we have other work to replace that which we have put away. And this will save us from the temptation to use our time in preparing sermons or instructions for the next Sunday or two.

Let it be remembered that even for the following one we shall have the Sat.u.r.day at our disposal for such preparation.

The keeping of silence indeed, helpful though it may be, is not of the essence of the Retreat. Considering how seldom we meet our fellow clergy, some intercourse will be in many ways desirable. It is well, if possible, to regulate this, and the modern custom of having an hour's recreation at the dinner has much to recommend it.

A word may be added on the importance of regularity at all the exercises. It may be that some of them appeal to our personal taste less than others. Some persons prefer saying their Office in private in place of the public recitation usual in clergy retreats. Others are inclined to avoid the Stations of the Cross; and so on. But surely a Retreat is of all times one in which to sink our personal tastes, so as to join in the corporate act. The same applies to taking our share in the community duties, such as reading in Refectory, or serving at the altar, or taking special part such as e.g. a Lesson in the Office, or other duties. To avoid them is a sign of selfishness. To be willing to sacrifice oneself in small ways is a powerful means to bring a blessing on the Retreat and the example to others will not be thrown away.

The old habit of refraining from saying ma.s.s during the Retreat has now almost gone out, and Benediction is commonly given not only at the conclusion as formerly but every evening of the Retreat. It would seem hardly too much to ask that at least one ma.s.s be set aside for the intentions of the Retreat for ourselves and others; for considering how much of the success of the year's work depends on the Retreat being made well, every effort should be made to secure G.o.d's blessing on it. In the Society of Jesus, it is part of the rule after the first years of priesthood to devote a whole year to a second novitiate: those doing so are known as tertians, as they are going through a third year as novices. It is easy to see what special value such additional novitiate may have, after the priest has been sufficiently long time in active work to realise and appreciate its value. We may well envy them in having this opportunity of entering into themselves so thoroughly. The only thing that we seculars have to compare with it is the periodical Retreat. It is little enough, lasting only a few days compared with a whole year of the tertians.h.i.+p. Let us learn to esteem that little more, and to make it the opportunity of overhauling our whole life, and making good resolutions for the future. Let us always remember that some day we shall make a Retreat which will prove to be our last serious preparation for death. We have been frequent witnesses of this in others: one day it will happen to ourselves. Yet when we are making the Retreat, we probably shall not know such to be the case. We may be well and strong, and with a good prospect of life before us: yet G.o.d may know that this is our last great opportunity.

Surely this thought, if no other, should stimulate us to make the Retreat well, so as not to have it ever said against us that we had the power given us of making a full preparation for our last pa.s.sage, but omitted to use it.

[1] "Singuli sacerdotes teneantur, quoque saltem biennio, exercitia spiritualia quae Episcopus providebit, adire" (_I. Westmonast_, xxiv.

7).

[2] "Omnes sacerdotes saeculares debent tertio saltem anno spirituajibus exercitiis, per tempus a proprio Ordinario determinandum, in pia aliqua religiosave domo, ab eodem designata vacare; neque ab eis quisquam eximatur, nisi in casu particulari, justa de causa, ac de expressa ejusdem Ordinarii licentia" (Canon 126).

[3] Ecclus. xviii. 23.

CONFERENCE XIV

THE PRIEST IN SICKNESS--AND IN DEATH

IT is a well-known fact that St. Bernard preferred to found a monastery in a not too healthy locality, as he considered it better for a religious life that the monks should not be in too robust health. This is often given as a reason why the Cistercian monasteries are frequently built in specially relaxing climates. Since those days, however, the world has greatly changed. Human nature is not so tough as it then was; mortifications which then were common would now be impossible. Even during the last century things have changed in this respect. It is only a century and a quarter ago that Bishop Talbot was blamed by many for a Lenten Indult which included meat three times a week for the first four weeks, and limited the consecutive abstinence to Pa.s.siontide, or the last fortnight. The last of those who used to observe a "black Lent" (as it was called) died almost within living memory. Yet amidst modern conditions nothing approaching a "black Lent" could possibly be enacted, and even the very modified fast of the modern Indults finds very few observers. It is probably the case to-day that valetudinarianism and small ailments are a greater hindrance to spirituality than robustness, and that the highest aim of mortification should be that amount which keeps the body most fit for work--to do which consistently requires a considerable degree of mortification.

Nevertheless, we may well regret the decay of the old spirit of hardiness since even a generation ago. The feeling which gave rise to the phrase "grin and bear it" was very excellent, and seems now almost extinct. The modern tendency is all to the magnification of small ailments, to constant remedies, and scientific self-indulgence which people justify to themselves under the name of hygiene. It is no exaggeration to say that the degree to which it is carried is out of keeping with the hardiness of the Christian vocation, and that many persons lose much of the sanctifying effect of their small ills by continually seeking alleviation. The sale of patent medicines is immense, as we can see from the extent to which they are advertised.

It may well be doubted if this spirit does not defeat its own end. The state of mind engendered by continually taking one's temperature, and seeking a cure--probably drinking medicines--whenever it is a degree too high or a degree too low is bad for both mind and body: the _malade imaginaire_ often ends by becoming positively ill, and picking up every infection of which he is so much afraid. After all, the best cure for many small ailments is to leave them alone and not bother about them.

In the case of a priest, however, we should put it on a higher ground.

He has to be at the service of his people. An indisposition will not dispense him from saying ma.s.s on Sunday unless it is sufficiently severe to incapacitate him. Nor will it exempt him from attending a sick call even in rough weather. A soldier would be ashamed of giving in to a small ailment and of injuring his fighting power. He would despise one who did so for his softness. Much more should a priest be above such effeminacy. Often he is so: many a modern priest fights consistently against general weak health, with such success that his weakness is not known or suspected. In such an effort G.o.d will give us very special help. But, alas! one can call to mind also instances of those who systematically nurse their ailments, and seriously injure their const.i.tution by continually taking drugs and applying remedies.

Before we can learn how to consecrate our real illnesses let us learn to despise and fight against small ailments. It is by no means always easy, and there will no doubt be times when one is on the verge of actual breakdown; but so long as we have the real power, we should fight strenuously against them. To lie in bed in the morning, still more to spend a day in bed, should be the last resort, only when imperiously necessary. Once we give way, we shall find reasons increasingly often to induce us to repeat the act. On the other hand, any work we do under the handicap of headache or indigestion or rheumatic pains or other troublesome weakness will, we may be sure, be specially blessed by Almighty G.o.d.