It is true, as M. de Cormenin remarks, that the people are fond of expressive gestures, such as are visible at a distance, and above the heads of the congregation; that they also like a powerful and thrilling voice; … but all this cannot be kept up long, for preacher and hearers soon, grow tired of it. Then, again, the people are fond of variety, and a monotonous voice sends them to sleep. That the delivery of a sermon should sometimes be accompanied with significant gestures, and that emotion should occasionally vent itself in an outburst, is all well enough; but compress such power as much as possible, so that it may be felt that you possess within your own soul a force threefold greater than you outwardly manifest. … The more vehement you wish your sermon to be, the more you should restrain the air in its passage, forcing it to make its way in thrilling explosions and a resounding articulation. Then many will fall by the sword of the word.
3dly. Action should be edifying.
The bearing of a man who speaks in the name of the Gospel should be full of grace and truth. It is most desirable that he should possess knowledge and talent, but those endowments do not suffice; he must possess, in addition, a virtuous, yea, even a holy exterior. Frenchmen are much more sensitive on this point than is usually thought. A godly man at once inspires their respect and veneration; and were a saint to appear in our midst, it is certain that he would reproduce many of the scenes of the middle ages. A saint is essentially a man beloved by the people, because he is surrounded with a Divine halo.
The Christian orator makes his appearance with simplicity and modesty. He kneels and bows profoundly, rises up, and then looks round upon his audience with a kindly expression, devoutly makes the sign of the cross, and then begins his sermon, thinking only how to arrest the attention of his hearers.
The time is happily long gone by when the preacher used to enter the pulpit with great formality, a flushed countenance, and hair most carefully got up; then place by his side a fine white handkerchief, sometimes of costly silk, which ever and anon he methodically passed over his face. These airs no longer suit the times: the preacher nowadays must not be engrossed with self, with his handkerchief, or his surplice, or his hair; neither must he cause others to be taken up with such trifles. In the pulpit the man should disappear, and the apostle alone be seen. …
The people, who have an exquisite notion of propriety, are very sensitive on all such matters; and God often derides our affected words and actions by rendering them vain and barren, and by making use of the most insignificant things to convert the souls of men.
A converted Parisian operative, a man of a wilful but frank disposition, full of energy and spirit, who had often spoken with great success at the clubs composed of men of his own class, was asked by the priest who had reconciled him to God to inform him by what instrumentality he who had once been so far estranged from religion had eventually been restored to the faith. "Your doing so," said his interrogator, "may be useful to me in my efforts to reclaim others."
"I would rather not," replied he; "for I must candidly tell you that you do not figure very conspicuously in the case."
"No matter," said the other; "it will not be the first time that I have heard the same remark."
"Well, if you must hear it, I can tell you how it took place, in a few words. Areligicusehad pestered me to read your little book—pardon the expression: I used to speak in that style in those days. On reading a few pages, I was so impressed that I felt a strong desire to see you.
"I was told that you preached in a certain church, and I went to hear you. Your sermon had some further effect upon me; but to speak frankly, very little, comparatively, indeed, none at all.What did much more for me was your open, simple, and good-natured manner, and, above all, your ill-combed hair;for I have always detested those priests whose heads remind one of a hair-dresser's assistant;and I said to myself: That man forgets himself on our behalf; we ought, therefore, to do something for his sake.' Thereupon I determined to pay you a visit, and youbagged me. Such was the beginning and end of the affair."
The thought should never be absent from our minds that we preach the Gospel, and that the Gospel is preeminent in inculcating love toward humanity. Away, then, with all domineering and dictatorial airs! Away with all violent language! The people regard it as the ebullition of anger, and are not at all edified thereby.
On the other hand, in order to succeed, the heart of the preacher must first be penetrated with what he teaches; an appropriate accent will follow of itself. There are men who carry about with them something godlike. … Such men are eagerly listened to, they are believed, and then loved.
From what has been said, it is obvious that we should train ourselves to obtain proficiency in action.
Action is the manifestation of the thoughts of the soul through the medium of the body. But the body often rebels and weighs down the soul; and in this, as well as in many other things, requires to be suppled, mortified, disciplined to obedience. However strong the soul may be, it rarely gets the mastery over the body at the outset, and does its part very inefficiently. It is the same with soldiers. When a young conscript first joins his regiment he is heavy and awkward, and his military arms seem a burden to him. Six months later all this is changed: he is quick and smart, and carries his arms with quite a French grace. The same transformation may be effected as regards public speaking.
One who has had considerable experience in the direction of seminaries, has written the following; which I feel it a duty to transcribe entire:—
"It is incumbent on a preacher to possess oratorical action, and to practise himself therein until he has acquired it. Conscience, indeed, must tell him that he ought not to neglect a matter on which the success of his ministry depends; and that if, to the mischief of men's souls, theatrical actors spare no pains to attain perfection in action, the preacher should strive, with at least an equal zeal, to become proficient in that respect for the good of men's souls. What! shall the ministers of God weaken by vicious action the force of all they say, while the ministers of Satan, by consummate skill in action, redeem the vanity of their speeches, and impassion the souls of their audience! Surely, this would be a disgrace to the clergy, and an outrage on the word of God.
"If it be objected that in the case under consideration art is useless, because nature teaches what is needful, we reply, with Quintilian:—Nihil licet esse perfcctum, nisi ubi natura curâ juvatur. All talents are rude and unformed until the precepts of art refine and impart to them that polish which makes them valuable. Demosthenes had few natural gifts for public speaking; but exercise and experience gave what nature had denied him.
"If it be objected, further, that the Apostles never learnt the rules of action, we reply that they received the power of miracles—a more than adequate compensation for human eloquence. That, moreover, they received the gifts of the Holy Spirit, which enabled them to proclaim the Gospel worthily. That, inspired by that Divine Spirit, they were eloquent in action as well as in speech; and that St. Paul would not have been listened to on the Areopagus unless he had been able to captivate the eloquent people whom he addressed, as well by external action as by the sublimity of his language.
"Saint Charles directed that the candidates for holy orders in his seminary should be exercised several times a week in public speaking; and the Church has always followed the same practice. The Fathers also bestowed much attention on the formation of speech. Deprive me of every thing else, says Saint Gregory of Nazianzen, but leave me eloquence, and I shall never regret the voyages which I have made in order to study it." [Footnote 20]
[Footnote 20:Traité de la Prédication. By M. Hamon, Curé de Saint-Sulpice.]
What we are most deficient in is articulation—that powerful articulation which isolates, engraves, and chisels a thought … which fills the ear with harmony and the soul with truth; which gives the orator an extraordinary power of animation, by bringing into play the whole nervous system. We have already remarked that the force of a word is entirely in the consonant, whereas it is often laid on the vowel. The emission of the vowel is the rude block; the consonant is the artist's chisel, which works it into a masterpiece. … It appears to be frequently imagined that it requires as much effort to discharge waves of air as to hurl a heavy club into space; but it is not so in the least. What is needed is that the air should be compressed and triturated, and reduced into expressive and harmonious sounds. It is from misapprehension on this score that so many preachers fume and tire themselves and others, and that some appear like men who disgorge words which they have swallowed by mistake. A little practice would prevent them from falling into these and similar aberrations.
At the same time, we should not practise, as is often done, upon every sermon which we preach, for by so doing we shall be apt to deliver them very badly. It is scarcely in nature to prepare sentiments beforehand. As M. de Cormenin satirically puts it:—"Be impassioned, thunder, rage, weep, up to the fifth word, of the third sentence, of the tenth paragraph, of the tenth leaf. How easy that would be! above all, how very natural!"
The course to be pursued is this:—we should practise ourselves in the delivery of the several parts of a discourse, such as the expository, the demonstrative, and especially those which give expression to the different passions. That done, and when once in the pulpit, such studies should cease to occupy the mind.
The exercise thus insisted on is practised in other professions. Men who devote themselves to the theatre, cultivate their voices and their limbs. Young law students and advocates have their conferences, where they train themselves to plead at the bar; and yet those who are called to save souls neglect to cultivate the talents which God has given them!
This is the usual process:—A young man composes a sermon while at college, which is generally made up of odds and ends and quotations, and in putting them together he does his best not to be himself. With this stuff he mounts the pulpit, it may be of a town church or even of a cathedral; and behold him a full-fledged preacher! And then, forsooth, astonishment is expressed because the faithful are bored, and do not come to listen to us! The wonder is that so many attend our sermons.
But let us be just: all do not entertain this idea of sacred eloquence. By certain religious orders, the Jesuits for example, it is regarded in quite a different light. I crave pardon for revealing their family secrets; but it is for the good of souls.
A novice among the Jesuits, no matter what he may have been previously—whether a lawyer, author, preacher, canon, grand vicar, bishop, or even a cardinal—must attend a reading-class three or four times a week. There he is made to read like a child, is taught to articulate and accentuate, and every now and then is stopped while those present are called upon to point out the merits and defects in his reading. This training is persisted in until his pronunciation is perfect, and he is free from all disagreeable accent.
But that is not all: every Monday during his noviciate, or during the term of his studies, that is, for five, six, eight, or ten years, he has to undergo a training in thetones, which consists in his being made to recite what is called the formula of the generaltones—a short discourse, comprising all the tones ordinarily used in oratorical compositions; such as the tone of persuasion, of menace, of kindness, of anger, of the mercy and justice of God, of prayer, and of authority.Thereby the young preacher is taught how to supple, to break in his own organism, and to adapt it to those different tones.
After these come thespecial tones. This consists of a short discourse, to be composed in two hours on a given text, and must contain certain specified strokes of oratory. Three or four of the younger novices are exercised in this way, exclusive of the sermons which are preached in the refectory.
But the most profitable part of the exercise is this, that after reciting his tones, the preacher must remain in the pulpit while the master of the novices asks some of the spectators what they think of its substance, form, expression, etc., the poor patient being present and obliged to hear all his faults detailed. This, however, is done in all charity; and moreover, his good qualities are pointed out in a similar way.
These are most interesting meetings. They comprise, besides young lawyers and ecclesiastics, men of general experience, logicians, poets, and preachers, who are all invited to express their opinion with the greatest freedom.
The youngest are interrogated first; for the young are naturally fastidious, and generally find much to blame. Time, however, will correct them of that fault. After these come the older novices, then the Jesuits well trained to preaching; and lastly, the master of the novices, who sums up the different opinions elicited, and then proceeds to expound the science.It sometimes happens, however, that the judgments passed are so well formulated and so well based, that, despite his desire to criticise or to applaud, the master is obliged to modify his own opinions.
When the young preacher leaves the pulpit, he retires to note down his defects and merits, which he is subsequently expected to read over from time to time.
One excellent feature in this exercise is the encouragement which it is designed to impart; for besides pointing out defects, no efforts are spared to develope in the novices the talents which God has given them. They are made to understand that a man may do good even though he be subject to half a dozen drawbacks. Mistakes are often made on this score. One qualification only may suffice to render a man a remarkable orator, whereas another may be free from all obvious defects, and yet be a sorry speaker. The Lord deliver us from a faultless preacher! for he is generally a very bore, as incapable of a trait of genius as he is of a blunder. Always intent on guarding against this and that defect, he loses his personality. He is no longer a man; he is no longer a priest: he is merely a scholar doing his recitation. …
In order to form a young speaker into a good preacher, he should first be set to address the lower classes. … Among such audiences he will be better able to discover his own special talent, and to utilize his qualifications. The Jesuits pursue a similar course.
The young Jesuit is sent to address the inmates of prisons and hospitals; if in orders, he is charged with missions in rural districts; if unordained, he is put to catechise; but always accompanied by the indispensablesocius, who is not chary of criticising or applauding him. It is doubtless owing to this training that the members of the Society of Jesus have acquired that standing, power, and unction for which they are so conspicuous.
Another advantage of this training is that it teaches the science of life, and imparts wisdom in forming opinions.
If a young priest has not thoroughly studied the difficulties of public speaking, he is apt to think that the art of preaching consists in composing a sermon, learning it by rote, and then delivering it without tripping. If he finds that he is considered to have acquitted himself tolerably well, he is thenceforward disposed to dogmatize remorselessly, and to tolerate no appeal from his irrevocable verdicts, with all the stateliness of a man who has the satisfaction of not knowing what he says.
But when a man has studied and labored, say, for fifteen years, he becomes more indulgent and moderate, and begins to understand that there may be other ways of doing good besides his own. A priest who was once called upon to preach before several others of the same profession, complained that their presence rather embarrassed him. Whereupon one of our most celebrated orators remarked:—"It is far better for you to have to deal with a dozen of our first-rate preachers than with an equal number of curates or even collegians."
Practice, therefore, is indispensable. But it will be urged: "Where is the time to come from? One has so much to do during the four years passed at college, and afterward in the work of the ministry." Very true; still we are bound to pay attention to the most essential requirements of our vocation: and should not preaching be of the number nowadays? We learn dogmatic theology, designed to serve as the ground-work for solid lectures; but if nobody comes to hear them, or if they send the audience to sleep? … Ethics also are learnt, and the solution of difficulties which occur at the confessional: but what if the people do not come to confession? … It should ever be borne in mind that the object and aim of our studies ispropter nos homines et propter nostram salutem. Then, again, might we not talk less about past heresies and errors, and be more taken up with the time present?Might we not also devote less attention to those doubtful questions which are the great temptation as well as the great bane of professors of theology and philosophy, who dilate at great length on the opposite opinions held regarding them, never omitting to add their own, and generally wind up somewhat in this style: Decide as you please?
I submit these considerations to the wisdom and piety of the directors of our colleges, who are well aware that a priest should not be learned for himself only, but should be capable of communicating what he knows to others, and of securing their attachment to it.
Things are taken for granted which no longer exist. It is supposed that the churches are full, that careless Christians attend the services, and that the confessionals are frequented; all of which are often mere gratuitous assumptions. Something must be done before such notions are borne out by facts; namely, our priests must be taught how to attract men to the church and the confessional, and then to instruct them when they are there.
Lastly, the young students might meet together during the vacations, and mutually aid one another by their common experience. Parish priests might also meet in a similar manner, and communicate to each other their reflections and the progress of their labors, in all simplicity and charity, just as young lawyers do.Then we might anticipate the happiness of seeing every thing that is false, borrowed, factitious, artificial, stiff, vehement, trite, and noisy, together with all unmeaning action, monotony, andennui, descend from the pulpit; and of seeing their places occupied by the true, the simple, the natural, the powerful: in a word, by the Gospel.
Study a DutyThe State of the World calls for Knowledge on the part of the Clergy.Knowledge has always been one of the Glories of Religion.All the eminent Men in the Church were Men of Study.Reasons adduced for not studying, answered:
Want of Leisure;natural Aptitude;the Plea of having already studied sufficiently;that one is fully equal to the Requirements of the People committed to his Charge.
From what has been said above, it will readily be inferred that much study is called for on our part—study of the sciences and study of mankind, study of books and study of the human heart. … In order to attain a noble simplicity, to acquire ease, and to be natural, a man must possess profound knowledge. I even venture to say that a little study leads us away from the natural, whereas much study conducts us to it.
But there are other and still stronger motives for study on our part: namely, duty, and the salvation of mankind. It has been said, and that truly, that piety is the first and most essential requirement. We admit that it is so; but genuine piety consists in the faithful discharge of the duties of one's station.Now, it is absolutely impossible for a priest at the present day, whatever position he may occupy, to discharge his duty without an adequate amount of learning.
For, what is a priest? He is the depositary of the science of life, and is debtor therein to every man. He is bound to trace out the way for all; for the small and great, the young and aged, the learned and ignorant, the humble and proud together.
He is bound to confront human passions and errors, to expose their wiles, to withstand the assaults of vice, and to enlighten the minds and win over the hearts of men by the power of the Gospel. A priest's need of knowledge is truly paramount. …
Hence the Church has always recommended study. The Fathers were men of study; the men whose genius has made them illustrious, were studious men. Look at Bossuet! we boast of his fluency; yes, he was fluent; but the thought of the life which he led up to a very advanced age is enough to make one tremble. He generally rose at two in the morning, to continue a task hardly interrupted. Let us not deceive ourselves in this matter: the labors which have redounded to the glory of the Church have been dearly bought.
Bossuet's intense devotion to study was notorious. One day his gardener accosted him thus: "Monseigneur, I am very much put out; for I dig away and plant flowers, and you do not take the least notice of them. If I could plant some John Chrysostoms or some Saint Augustines in my garden I should be much more successful."
Even in our own times, those priests who effect any real good are unremitting in their studies. The rule which Père Maccarthy prescribed for himself is appalling:—"My recreations," said he, "must be short. It is generally enough for me to walk about with a book in my hand, or while I am reciting my prayers. Unprofitable talk and time misspent are crimes in a priest."
At the age of fifty, he could no longer work seated, owing to an infirmity brought on by doing a charitable act. He lay down on a sheepskin spread in the centre of his room, and there worked from ten to twelve hours a day. We admire his success; but we here see what it cost him. We complain that the faithful do not come to our sermons; have we made any such efforts as these? Let us do the men of our time this justice, that whenever they come in contact with a priest possessing piety and knowledge—sound knowledge which is not acquired from books alone—he never fails to make a lively impression upon them.
On the other hand, the men of the present day crave after knowledge: it is one of their fancies. Are they right in this, or are they to blame? You may think as you please on the subject; but we are, nevertheless, bound by the obligation of charity to become all things to all men, that we may save all; and among the means thereto, knowledge is one of the most efficacious.
There are but two powers in the world nowadays: namely, the power of wealth and the power of talent.
The prestige of a name, of authority, and of dignity, has passed away. The fact is to be deplored; but it is true. What are we to do in consequence? We must take men as they are, in order to better them.
As regards the power of wealth, we do not possess it; and we are certainly not the worse for that. We are for the most part poor, the offspring of humble parents; and what Saint Paul said of the first Christians is applicable to us:—"Not many mighty men, not many noble, are called."
We must array ourselves, therefore, on the side of the power of talent. Therewith we may secure a hearing, and may succeed in reclaiming some to the faith. … There are two ways leading to religion: many are led thereto by love, and through the heart, and many likewise by knowledge; but when the two are conjoined, incalculable good is the result.
A priest who is notoriously ignorant is already condemned: he is morally dead, whatever other excellent qualities he may possess. He is stigmatized with some such remark as this:—"He is a worthy man, but he knows nothing." … Thenceforward, what can you expect him to effect, even among peasants, who have heard that fatal verdict?The world calls for knowledge from us, and we are bound to supply it. To that end, we must study, I do not say all human sciences, but we should acquire some thoroughly, especially those which bear upon our special duties; and, as regards others, should not be what may be called "ignorant" of them. It would be disgraceful, for example, if we were obliged to refer to laymen to explain to us the beauties of our church architecture, or the symbols which decorate our ornaments.
Frenchmen like a bold, animated, lively—a telling style of speech; let us endeavor, therefore, to attain it. … The world comes to us; let us meet it half way. Let us partake of its science, and it will partake of our religion.
Further, knowledge has always been one of the greatest glories of the Church. At the period of the Revolution of '93, even according to the testimony of occasionally prejudiced historians, there was an immense number of men among the clergy of France who were eminent for learning and talent. Nowadays, we are called an admirable clergy—the first clergy in the world. That sounds very well; but it is a mere compliment: that is, we do not merit the eulogy. Let us lose no time in proving our claim to it in every respect.
But there is no lack of plausible reasons adduced for our dispensing with study. Good God! the egregious mistakes and infirmities which speech has taken under its patronage ought to be well known by us. On the point under consideration, the reasons urged are various.
The first is: "We would gladly do it, but, really, we have no time." Now, let us be fair here. This is quite true in some cases. … The labors and anxieties of the sacred ministry are absorbing, and, besides, they cut up the little leisure which is left us after a conscientious discharge of our duty. … I say, this is true sometimes; but very often, if we only had the will! … How is it with us, whenever we have a strong desire for any thing? … Put the question to the weakest among men, and you will learn even from them, that when they have the will they always find the way. Come along with me, and I think we may succeed in picking up some scraps of time, and, perchance, a large supply. … And, first, as regards those long dinners: if you were to curtail a little from the commencement, a little from the end, and a small portion from the middle, methinks what remained would be amply sufficient for that meal.Dignity is brief in words, and at dinner likewise; feeling that it is endangered by exhibiting itself too long and too near in the midst of meats and drinks, which savor little of Gospel mortification: without taking into account the poor, who do not see us sitting down at sumptuous tables, while they are hard at work and fare scantily. … And what shall we say of the numberless visits received and returned, the cares which are self-imposed, travelling, certain kinds of reading, and inordinate sleep? In all these there is much scope for economy. Place an old academician, or a compiler of works which nobody reads, or a decipherer of illegible manuscripts, or a bird-stuffer, or the eternal collector of coins and butterflies, in the same position, and you will see how he will contrive to save therefrom five hours a day at least. … And we who are called to save men's souls! … Oh, idleness! idleness! That, too, is another of our calamities. … The serpent of indolence, one of the vilest beasts in creation, glides in everywhere. … What restrains us is this, that we do not plunge into study; that we have not the taste, the passion for study. We can only attain such a temper by hard work. Let us break through the first difficulties, then the taste will come, and ample time will be found. …
The fact of a man having studied a good deal during his lifetime, is another plea on the same side. It may not be expressed, but the flattering notion is nevertheless entertained that we have already acquired a certain amount of knowledge; that the public are aware of it, and have more than once complimented us on that score.
Yes, one has studied a good deal, learnt a good deal, and, we may add, forgotten a good deal. … Nothing is so soon forgotten as a science which is not cultivated.
A strange habit obtains in this respect. … We judge of a man's abilities by what he was at college. He had ability then; but subsequently he learnt nothing, and has forgotten much of what he did learn. His knowledge has dwindled down to the wretchedjust enough:—a fact which is patent. For all that, he is still regarded as an able man. … Another was rather backward at college, but since then has worked, striven, and succeeded in enlarging his talents. Why should such an one be spoken of as unapt, while we venture to think that we ourselves are well up in every thing, because we were believed to know something fifteen years ago? Moreover, it never seems to be borne in mind that college education merely gives us the key to knowledge and the taste for study.
But one is naturally endowed with great ingenuity; what need is there, then, for so much application? The Lord deliver us from these gifted men! They are long-winded, tedious, monotonous, bombastic, and any thing but natural; bearing out what we said above, that a little study removes us from the natural, whereas much study draws us toward it.Our aim should be to have it remarked of our discourses:—"Really, all that is very simple, and precisely what ought to have been said. It is just what I should have said myself had I been called upon to speak." But we shall not attain that stage without much painstaking. Sermons generally are worth what they cost; and our most able men are those who study most.
The course sometimes pursued of restricting study to one special subject is a sorry habit. It reminds one very much of a young man whose chief aim is to get his bachelor's degree.
But it is further urged:—"No complaints are made; on the contrary, people have been pleased to tell us that they are quite delighted with us."
Good God! and has not every one experienced the same! Who, indeed, has not been deluged with compliments? Do you know any one to whom the like has not happened? It would be a great curiosity to discover a preacher, however wretched, tiresome, and insipid he may be, who has not found a few pious souls to bestow on him the alms of a small compliment, or a small lie. He is to be congratulated, indeed, if in addition thereto, after having listened to one of our good preachers, some of them do not come to him and say, with all the subtlety of the serpent:—"Yes, his sermon was very grand, it was magnificent; still, we like your excellent and charming little discourses much better."There is no doubting one's ability after that; and one is tempted to believe himself a Ravignan, or an unrecognized Lacordaire. … One sees, of course, that there is some exaggeration in all this: nevertheless he is fain to believe the half of it at least. … Alas! flattery is the ruin of kings—and of preachers also.
Lastly, we have this plea:—"I know quite enough to speak to my own people; I shall always be superior to the good souls which are committed to my charge." … It is not superior to, but in unison with them that you should be. … Let us see, however, what your knowledge really is, in connection with the good souls you speak of. Whenever you address them from the pulpit, is their attention riveted? do their countenances beam, do their eyes glisten, or are they moistened with tears? Do you hold them under the spell of your words? Do you possess their souls, together with your own? … "Alas! no," you reply; "blockheads that they are; they yawn, they dread the sermon, and are delighted on finding that at Mass the Gospel is immediately followed by the Creed." … Away to study! then; … brush up your knowledge and your heart; betake yourself once more to the study of your people; find out their weak and their strong points; study their minds, their manner of looking at and apprehending things; and then you will come forth to proclaim the truth pithily and powerfully, and will take up your proper position.The general impression, however, appears to be that a preacher has but to open his mouth and the people should listen to him with ecstasy; otherwise they are called dull and stupid. Instead of speaking to them a language which they understand, they are treated to a theological theme amplified; whereon they remark:—"All that is undoubtedly very grand; but it does not concern us." Or, as an operative once said:—"If that is the word of God, it is not addressed to us; it must be intended for the rich." …
Study, then, is necessary to qualify us for doing good to all; even to the lower orders, the poorest and meanest. We have remarked elsewhere, that it is more difficult to preach to the ignorant than to the literary: more preparation is required. Hence it is that there are more men fitted to address the upper than the lower classes; and yet the latter form nearly the whole of the community. … Be it ours, then, to attain that superiority which knowledge confers; whereby also we shall be able to lay hold of both small and great, through the medium which they severally offer for being so secured. The world thirsts for knowledge; let us give them knowledge; let us make ourselves masters of knowledge, for then we shall undoubtedly be stronger than the world.We shall then be invested with a twofold power: the power of human and the power of Divine knowledge. The world possesses the power of human speech only; we shall possess that, and the power of God's word likewise. In a word, the world possesses the earth; absolutely nothing but the earth: we, too, shall possess the earth and heaven besides.
The Excellency of Zeal.Love for the Body should be coupled with Love for the Soul.The Zeal of the Wicked.How Zeal should be exercised.Associations of Apprentices, of Operatives.Conferences of Saint Vincent de Paul, of Domestics, of Clerks, of the Young.Circulation of good Books.Happy results of the same.The Advantages and Difficulties of Opposition.Great Occasions.
There is a sentiment which should sustain us, and infuse life into all that has been above set forth; into our studies, our composition, and into the Divine word: namely, Zeal. Zeal is power, joy, happiness, expectation, reward and salvation, to the priest and to humanity generally.
We need not stop to prove the necessity of zeal. … It is enjoined on all men:—Unicuique mandavit Dominus de proximo suo. … Is a priest who is without zeal a priest at all? Is not such an one rather a mere man? He is placed here solely to keep up the sacred fire which the Lord Jesus brought down to earth; and what must a cold and insensible priest be nowadays in the midst of those who are perishing through the vices which fret and consume them? He is an almost inconceivable contradiction. …
One of the glories of Christianity is its zeal in ministering to the wants of the body: a charitable service, wherein the priest takes a conspicuous part. But of what avail is it to succor the body, if the soul is neglected? Of what use is it to go forth proclaiming charity! charity! if the soul, the most sensitive and suffering part of mankind, is abandoned to endless misery? Who can fail to be touched with compassion at the sight of so many poor creatures who drudge and wear themselves out, who go and come, who endure and curse, unconsoled and hopeless?
The greater part of them, notwithstanding, are not vicious. Some are ignorant, others are led astray; … many waver between the good and the bad, only waiting for a kindly word to be addressed to them; for an outstretched hand; for some great stream of good to pass by them, and carry them away in its current. How gladly would they follow it! Well, be it ours to create such currents of truth and virtue; be it ours to confront human errors and passions, and to arrest their onward progress.
I fancy that we stick too closely to our own snug corners, and to our own ideas. Yes, we stand apart! … and, regarding the world's progress from thence, we naturally find that it goes on most unsatisfactorily.Very likely: … we suffer it to be led by evil passions; … whereas we should take our stand in the breach as Moses did; confront the invading vices and lusts, come to a hand-to-hand struggle with them, and cry out to them with the mighty voice of God:—"Stop! stop! you shall not carry away these souls, for they are not yours, but Christ's; He has bought them, and redeemed them with his blood!" … If such courage, such resolution, such vigor as this was more common amongst us, the aspect of the world would speedily be changed. But, alas! our good qualities are feeble; we have lost the power to will; we allow ourselves to be carried away in the stream. What is wanted nowadays to direct the world is not knowledge so much as it iswill. … Where, indeed, are we to look for men with a will? …
If we needed any additional consideration to stimulate our zeal, we might say to ourselves:—"Let us observe the world; let us see how the wicked act." The wicked, indeed, afford us Christians some most humiliating and painful lessons, enough to make us hide our faces from very shame; so much so, that we can wish nothing better than that the best amongst us might possess that zeal for what is good which the wicked evince for what is evil.
We censure the wicked, and are right in doing so; but let us at any rate do them this justice, that they are adepts in their profession: … they profess their opinions boldly; … they are zealous and active; … they are energetic, and ready to sacrifice every thing, repose, money, liberty, even life itself. … Then, how adroit they are! how expert in making themselves great with the great, and little with the little! A pernicious book appears … forthwith it is put into an attractive shape and embellished with fine engravings … There it is, to suit the rich and the drawing-room. …
Next, an ordinary edition at a moderate cost is prepared for the middle classes, for reading-rooms, and for the counter; and then a popular edition—copies to be had at four sous each—for the workshop and the cottage. A man recently converted, avowed that he had contributed in three years no less a sum than 30,000 francs in the dissemination of such books. And we! … we Christians, who know the worth of men's souls, whose duty it is to save them, rest satisfied with a few slender efforts, directed often by mere routine! Shall we continue any longer inactive at the sight of the torrents of vice and error which are hurrying our brothers on to the abyss? Would that be to have faith? Would that be to have charity? Would that be to love God and our neighbor? …
But how should this zeal be carried out into practice? That is the important question. …
In the first place, associations should be formed. In these days we cannot dispense with them.
Society must be taken up in detail, ameliorated part by part, and then formed into a compact structure; for a good community can only be composed of good elements. These objects may be attained through the medium of associations. There should be such for all ages: associations of children, of apprentices, of operatives, of Saint Vincent de Paul, of theSainte Famille, [Footnote 21] etc. They benefit all, the members and the directors also.
[Footnote 21: See theManuel de Charité, and theLivre des Classes Ouvrièresfor the details and manner of establishing and conducting these associations.]
How comes it that there are not associations of young apprentices in all the towns of France? How comes it that any town dares to be without one? What strange beings we are sometimes! We surround children with the most tender and assiduous care up to the time of confirmation, and then, at the most critical age, when their passions begin to cross them, we launch them forth, without support and without counterpoise, into that pestilential atmosphere called the workshop; and then we wonder, and say naively that they do not persevere in the right path.
… Pray, can they be expected to persevere when thus left to their own resources? … You, with all your religious knowledge, with all your acquired virtues, with all your experience and age, would you do so in their place? I defy you to persevere under such circumstances.
An affiliated society of Saint Vincent de Paul should exist everywhere, even in the most retired corner of France. It already comprises five hundred conferences. They have been founded in the country, where they do a vast amount of good. No town or village, at least, should be without its conference. It is sometimes urged that the elements are wanting. That must be a wretched town or hamlet which can not muster three God-fearing and charitably disposed individuals.
Moreover, no town should be without its association of operatives. There can no longer be any excuse on this head. They exist elsewhere, are in active operation, and effect much good in many places. The way to form and direct them is well known. We have our associations of girls and grown-up women; but the men, the poor men, are overlooked, neglected, and cast aside. …
Lastly, we should have an association of theSaint Famille—an association for the poor.
The poor are so miserable as they are owing to the ignorance and moral abandonment in which they live. … An association tends to enlighten, to support, to elevate them; as also to bring charity into play. Let no one tell us that he lacks time for this object.Time is given you especially for the service of the poor; your first duty is to evangelize the poor. … On the other hand, are you anxious to benefit the rich, to touch their hearts, to gain their confidence, or even to secure their adoration—I say, is such your desire? If so, busy yourselves on behalf of the poor, devote yourselves to the service of the poor, be popular in a holy sense; then, instead of vegetating in the midst of your fine phrases and isolation, you will live in the fulness of life. You will see around you outstretched hands, willing hearts, and open purses, and will hear many a voice applauding and cheering you with a cordial "Well done! take courage!" You will be driven to humble yourself before God, saying: "Depart from me, for I am a sinful man, O Lord."
Yes, let us be just toward the wealthy classes, toward the world generally, and even toward those who do not practise religion at all. Whenever they fall in with a priest who is friendly to the poor, they are ready to pay him a large tribute of respect and veneration; and nothing so much resembles love toward God as the love which is shown toward one of His ministers.
Other associations might also be formed with advantage. For example, in towns, a servants association; but as humility is not one of our virtues, either among high or low, it might be called the Household Association.It might meet on Sunday—say once a month—and one would have an opportunity of telling that class a host of truths which could not well be spoken elsewhere; and these poor people, who are more and more disposed to treat their masters as enemies, might be set right. It is much to be regretted that a hostile party is being formed in families; which, under certain circumstances, might prove highly dangerous. On the other hand, all the fault does not come from below. Nothing now but interest binds the master to his servant, and servants attach themselves to those who give the highest wages. As to probity, fidelity, and discretion, where are they to be found? … Masters are not only robbed, they are outraged.
Further, a mothers' association. The duties of a mother, more especially among the lower classes, are very arduous. She requires to be enlightened, encouraged, stirred up, and perhaps rebuked. Such an association would afford eligible opportunities for telling them many things which could not be appropriately delivered before a mixed assembly. It is a great misfortune for a family when the husband forgets himself and his duties; but when the wife gives way, all is lost. Is she not, indeed, the guardian of religion and virtue at the domestic hearth? The attempt thus suggested has been made at Bordeaux and elsewhere with perfect success. [Footnote 22]
[Footnote 22: See theManuel de Charité.]