The Project Gutenberg EBook of The Young Priest's Keepsake, by Michael Phelan This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Young Priest's Keepsake Author: Michael Phelan Release Date: July 19, 2005 [EBook #16330] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE YOUNG PRIEST'S KEEPSAKE *** Produced by Angela THE YOUNG PRIEST'S KEEPSAKE By MICHAEL J. PHELAN, S.J. Second Edition. DUBLIN M. H. GILL AND SON, LTD. AND WATERFORD 1909 1st. Edition MAY, 1909. 2nd. — Enlarged, NOV., 1909. PREFACE This little book is written in the hope that it may assist young priests and ecclesiastical students to meet the demands which the life before them has in store. Works specially suited to the priest, the layman and the nun are happily abundant; but to the young man standing on the threshold of his career as a priest, how few are addressed. Yet it is while his character is in the formative stage, and his weapons are still in the shaping, that advice and direction are of most practical value. The writer brings to his task only one qualification on which he can rely—his own personal experience. After having gone through a long course of preparation in Irish ecclesiastical colleges, he lived for nearly thirteen years on the Australian mission, and is now completing a decade spent in giving missions and retreats in all parts of Ireland. Of the college, therefore, and of the foreign and home missions he can speak with whatever authority a long experience and ordinary powers of observation are supposed to give. In dealing with the foreign mission he does not rely solely on his own judgment. Many matters here treated of he heard repeatedly discussed by priests abroad, who bitterly deplored that, while in college, they knew so little of the life before them, and regretted that there was then no kind friend to take them by the hand and show them what was in store when the day came for them to plunge into a life that was strange and entirely new. It is to be hoped that this modest volume will, in part at least, discharge the office of that friend. It may appear, at first sight, that when writing the fourth chapter, "On Pulpit Oratory," the author had before his mind an elaborate discourse, such as is expected only on great occasions. This is not so. It is true that the various parts of a sermon, when detailed in analysis, may seem, like the works of a watch spread out on a table, bewilderingly numerous and complex. But when we come to construct, it will be found that in synthesis the distracting number of small parts will disappear, to coalesce and form the few main principles on which either a sermon or a watch is built. These principles are essential to every discourse, no matter how brief. As the humble seven- and-sixpenny "Waterbury" requires its springs and levers equally with the hundred-guinea "repeater," so the twenty minutes' sermon, to be effective, must have a fixed plan and definite sequence as well as the more ambitious effort. Most of these chapters were written originally for the "Mungret Annual," with a view to assist the apostolic students who are now, as priests, rendering such splendid service to the Church of God abroad. And it was the very generous reception accorded the articles in the ecclesiastical colleges that suggested the idea of presenting them in the more lasting form of a book. Sacred Heart College, Limerick, March 17, 1909, Feast of St. Patrick. PREFACE TO THE SECOND EDITION The rapid sale of the first edition of this work surprised no one more than the author. It was not addressed to the public in general, but to a limited section; the price, while moderate, could not be called cheap; yet within a little over two months the entire edition was exhausted. It is impossible to express my deep gratitude to the reviewers. From them the book met with a chorus of approving welcome, without even one jarring note. To all I now tender my grateful thanks; but the author of "My New Curate" has placed me under a special obligation for his thoughtful critique in the Freeman's Journal, and Ibh Maine for his friendly review in the Leader. Nor should I omit to thank the ecclesiastical colleges, that not only pardoned the blunt candour of some of the chapters, but gave the book a more than cordial reception. The present edition includes two entirely new chapters—the two last—extending over 45 pages. It is hoped that the added matter will prove of as much interest as those chapters of the first edition which received such a hearty welcome. College of the Sacred Heart, Limerick, September 29, 1909, Feast of St. Michael. CONTENTS CHAPTER FIRST — CULTURE: ITS NECESSITY TO A YOUNG PRIEST CHAPTER SECOND — ENGLISH: ITS NECESSITY TO A YOUNG PRIEST CHAPTER THIRD — SHOULD A YOUNG PRIEST WRITE HIS SERMONS? CHAPTER FOURTH — HOW SHOULD THE YOUNG PRIEST PREPARE HIS SERMONS? CHAPTER FIFTH — A SOPHISTRY EXPOSED—ADVICE GIVEN— THEOLOGIAN AND PREACHER—THE DIFFERENCE CHAPTER SIXTH — THE ART OF ELOCUTION CHAPTER SEVENTH — THE DANGER OF THE HOUR. HOW TO MEET IT CHAPTER EIGHTH — THE YOUNG PRIEST'S ACTIVITIES The case stated Protestants and Catholics demand culture in the Priest By foreign Canons you will be judged CHAPTER FIRST CULTURE: ITS NECESSITY TO A YOUNG PRIEST If you question any priest of experience and observation who has lived on the foreign mission, and ask him what constitutes the greatest drawbacks, what seriously impedes the efficiency of our young priests abroad, without hesitation he will answer—First, want of social culture; and, secondly, a defective English education. To the first of these this chapter will be exclusively devoted, while the subject of English will be dealt with in the chapter to follow. One of the great disadvantages of living in an island is that we get so few opportunities of seeing ourselves as others see us. When you seriously attempt to impress the necessity of culture on the student preparing for the foreign mission he generally pities you. In his eyes culture is a trifle, suited perhaps to the serious consideration of ladies and dancing masters, but utterly unworthy of one thought from a strong-minded or intellectual man. But you tell him that without it the world will sneer at him. He then pities the world, and replies—"What do I care about the world's thoughtless sneer; have I not a priestly heart and a scholar's head?" That reply, if he were destined to live in a wilderness, would be conclusive. An anchorite may attain a very high degree of sanctity and yet retain all his defects of character—his crudity, selfishness, vulgarity. While grace disposes towards gentleness it does not destroy nature. There is no essential connection between holiness and polished manners. Nor does scholarship either require or supply culture. A mastery of the "Summa" will not prevent you from doing an awkward action. Dr. Johnson's learning was the marvel of his age, but his manners were a by-word. So, if your only destiny was to be a scholar or a hermit, manners need give you little trouble. But your vocation is to be an apostle; to go out amongst men; to be the light for their darkness, the salt for their corruption; the aim and goal of your operations are human hearts. This being granted, are you not bound to sweep from your path every impediment that prevents your arm from reaching these hearts? But the most effective barrier standing between you and them is ill-formed manners. The laws of good society, the refinement of gentlemanly culture may, from your standpoint, be the merest trifles; but they become no trifles when without them your right hand is chained from reaching human souls. The only remaining question is, Does the world to-day place such a high value on good manners that if I go into it without them my efforts will be in a large degree neutralised? Entertain not a shadow of doubt on that point, such is the fact. Proud and pampered society will never bend its stubborn neck and submit itself to the guidance of a man who, judged by its own standard—the only one it acknowledges—is far from being up to the level; an object of contempt perhaps, at best of pity. In its most generous mood it is slow and cautious to take you on trust; its cold analysis searches you; your unplaned corners offend its taste; and except in every detail you answer to its rule and level you are disdainfully thrust aside. Catholics, while they esteem a mere fop at his just value, expect their priest to rise above the sneers of the most censorious and, if possible, to challenge the respect of all. They are proud of their priest; and surely it is not too much to expect on his part that he will do his best not to make them ashamed of him. Their Protestant neighbours know of this pride; and if they can but lay a finger on his evident defects they will glut their inborn hatred of the Church by hitting the Catholics on the sensitive nerve, by galling them by caricature and derision of the gauche manners of the priest. Protestant young men, too, will appeal to the pride of their Catholic companions; and an appeal to pride is generally a trump card. They will ask—"Is it possible that gentlemen could submit themselves to the guidance of a clergyman whose manners are unformed and whose English is marred by provincialisms and defective accent?" In speaking of accents, let me say here I do not ask the young priest to commit the signal folly of attempting to ingraft an imported accent on his own native one. No! He should speak as an Irishman, but as an educated Irishman. The fatal mistake on the part of a young priest would be to take Irish opinion as the standard by which he will be judged outside Ireland. In Ireland we call these things trifles, because the people whose eyes are filled with the rich light of warm faith see the priest alone, and are blind, or at least generously indulgent, to the defects of the man. No argument to be drawn from the Apostles Culture necessary for domestic life To arms Reverse this, and you have the accurate measure by which you will be judged abroad. The man and his defects alone are seen; the priest and the sublimity of his state are entirely lost sight of. The world judges what it can understand —the man alone. Hence the student preparing for the foreign mission may take this as an axiom:—If people cannot respect you as a gentleman, on the non-Catholic world your influence is nil; and even on your own Catholic people it will sit very lightly. But he replies— "This is not logical, for a man may be an excellent priest, a good scholar, without social accomplishments." All that I admit, but age and experience will teach him that logic does not rule the world; some of its greatest actions could not bear the pressure of a syllogism. We must meet the world as it is, not as we would make it. Is it not you who show logical weakness in preparing for this ideal world that has no existence outside your own dreams and ignoring the world of hard facts you will have to face? You then appeal to facts and say, Look at the apostles. Let me answer—first, you do not attempt to imply that crudity was a help to them. If so, how? Now, the most you can say is that in spite of it they succeeded. But you forget that they had the gift of miracles, and a sanctity so evident that their passport was secure despite their defects. Unless you can produce the same sanctity and miracles your argument falls to the ground. But to the statement itself —Were not the apostles men of manners? Some, it is true, before their call had little connection with schools, but we may rest assured that three years under such a teacher as they had did wonders. They must be dull indeed not to read the living lesson their Master's character daily taught. His tenderness, His courteous dignity, and gentle consideration for others were such that in a man we would say they almost bordered on weakness; this was the living model on which they daily gazed and pondered. This Master then sent them forth to "all nations." They were to mix with the white-robed senators in Rome, and dispute with the highest intellects of polished Athens, to force an entrance into every circle of social life. Could we imagine God sending them forth to that task encumbered with defects that would paralyse their mission if not ensure its defeat. We must also take into account the gifts of Pentecost. What a change these wrought! The Holy Spirit enriched their intellects and perfected their moral virtues; their trembling wills became braced as iron pillars. For what purpose? To prepare and equip them for their destined mission. Is it not natural to suppose that the same Divine Power swept their characters free from every impediment that could hamper their ministry? So the appeal to the apostles is gratuitous. In dealing with this question a young priest is to consider more than his flock. Priests on the foreign mission live community life, in hourly contact with each other. You cannot realise the agony a man inflicts on others by coarse or unpolished manners. The toil of a priest's day is severe, but the hardest day is mere summer pastime compared with the crushing thought of having to turn home to a boorish companion. This living martyrdom reaches its most acute stage when, in society, a man is forced to witness a brother priest expose the raw spots of his character to the vitriolic cynicism of the scoffer. But the importance of this subject is by no means exclusive to the foreign mission. In Ireland, of late, a spirit of criticism has shown itself, often exacting even to fastidiousness; so far from time being likely to blunt it, everything points to the probability of its edge growing sharper with years. And the young Irish priest of the future who dares to trample on the canons of good taste need expect scant mercy. My advice to all ecclesiastical students is—search and see if unmannerly ways are ingrafting themselves into your character. If so, give them no quarter. Master an approved handbook, and during the recreations raise discussions on details of good manners. Ask your friends candidly to point out your defects. It is far easier to be admonished by one friend whose correction is swathed in soft charity than await till a dozen sneerers send their poisoned arrows to fester in your heart. In correcting yourselves and asking your friends to admonish you, it will assist you to pocket your pride, to remember that three such weighty issues as the efficiency of your ministry, the honour of the priesthood, and the comfort of your future home will in a large measure be influenced by the degree of social culture you carry out of college. No man has greater need to fear than he who stands high in his class. When any habit becomes fixed it requires a high degree of humility and moral courage to root it out. But, intellectual pride, nourished by college triumphs, is up in arms. He scorns to be corrected or taught by a world he despises. Let me ask, did God give him these intellectual gifts for himself or as instruments by which to win souls back to their Father? The man who, rather than bend his own pride, allows his talents to become useless incurs an awful responsibility. Stubbornly refuse to be corrected or to shape and polish your manners while in college, and one thing I absolutely promise you, with all the authority a long experience can give, that when you do go out from the college you will meet a master that will bend and break you. The roasting fire of the world's scorn will search the very marrow of your bones. CHAPTER SECOND An illustration from everyday life ENGLISH: ITS NECESSITY TO A YOUNG PRIEST Let me begin by asking one plain question—If all the scholastic wealth with which St. Thomas has enriched the world lay embedded in the mind of a Missionary priest: if he more than rivalled Suarez as a casuist, and Bellarmine as a controversialist, yet if he failed to acquire a mastery over the only instrument by which he could bring to bear the riches of his own intellect on the minds of those around him, of what value is all the wealth entombed within his head? If he has acquired no command of the rich vocabulary, the graceful elegance of diction, the mysterious beauty of expression, the abundant illustration, the art of storing nervous vigour and living thought into crisp and pregnant terseness: if this one weapon, a finished English education, is not at his disposal, his knowledge, as far as others are concerned, is so much lumber: to the one spot alone—the Confessional—his efficiency is narrowed. The other fields of his ministry are deprived of the immense service this learning might afford. Let us see how this works out in practice. The unctions of ordination are scarcely dry on your hands till you begin to realise what you never realised before—viz., that in the most literal sense of the word you belong to the Church Militant. You go out from college, you are quickly confronted with opposition. At once your brain begins to hew arguments of massive solidity; had you but the skill with which to hurl them you would overwhelm the stoutest foe. This skill you have not got, you never mastered the sciences by which you could smite the aggressor. With rage you, perhaps for the first time, realise your own deficiency. Your arms are pinioned by helpless ignorance of the use of what should be one of the first weapons of the priest. Your thoughts now struggle for birth, but are fated to die stillborn, while the foe laughs you in the face. Is this not a sad pity: yet it is an everyday fact. There are sixty millions of Irish money lying in the banks throughout this country, yet the nation is perishing from atrophy, starving for want of commercial nourishment. If the gold now piled in banks were but circulated through the channels of industry, every limb of national life would pulse with new vigour, the remotest corner of the land would feel the influence of the golden current; so, within the mind of the priest may be hoarded treasures of deepest learning, but unless he has the art of minting and circulating through his parish the glittering coin of polished thought, though his brain be an El Dorado of wealth, that parish will run into spiritual bankruptcy. "You are the Light of the World," said Christ to His Apostles. The same, in effect, He will say to the young priest the day he sets out to continue the work they began; but how will that light, of which he is the bearer, reach the darkened world for which God has destined it if he neglects to arm himself with the light-diffuser: the only medium of communication between him and his people? Though the sun is poised in the firmament above us, this earth would remain for ever wrapped in midnight darkness were it not that there is an interposing medium—whatever it be—to waft to us its heat waves and carry its splendours to the tiniest nook and crevice. The language, its graces and powers, are for the priest the instruments by which darkened minds are illumined, by which the clear rays of living truth are flashed into their gloom. The man that neglects to acquire a mastery of this instrument incurs a great responsibility. The devil, too, has a message to deliver, a message of error; but at his command there are not only perverse intellects but all the elegance of polished language and all the persuasive graces of elocution. Let me take an illustration from everyday life. A Catholic child under his father's roof has religion instilled into him. He goes to school, and here his knowledge is developed and enlarged. From the schoolroom he is transplanted into the world to strike roots if he can in stubborn soil and preserve his faith amidst the ice-chills of infidelity. Foes beset him on every side. He turns to the public library. The infidel review is crisp in style, its arguments catchy, and the brilliancy of its diction captivates. The pages of the fashionable novel are strewn with the rose leaves of literature: the plot enthrals. The arguments of the free-thought lecturer are well reasoned, the sophistries artistically concealed, whilst his mastery over the graces of elocution holds his audience spell-bound. The young man staggers. He now turns to where he should expect to find strength. Under the pulpit next Sunday is a mind where the mists of doubt are gathering and darkening. He looks up to the "Light of the World" to have these mists dispelled. Instead of seeing his foes battered with their own weapons he sees these weapons, that in every domain are conquering for the devil, here despised. He is forced to listen, perhaps, to an exhibition of tedious crudity. He goes away disheartened; perhaps to fall. Now, the solid theological knowledge in that preacher's head is more than sufficient to shatter the arguments of infidelity; the analytic power acquired during his college course would enable him to tear every sophistry to shreds; but the art of making both of these effective for the pulpit, the mastery of clear and nervous English, the elocution that sends every argument like a quivering arrow of light to its mark, these he neglected, or perhaps contemned. This is our weak spot; here our position wants strengthening. Sit by the fireside with that preacher and suggest the advisability of cultivating English and elocution. He replies: "I A ruinous advice You must begin while young A workable plan have two thousand souls to look after, sodalities to work up, schools to organise, and attend, perhaps, four sick calls in one night." No, not now, but long years before, he should have been trained. It is not on the battlefield, when the bugle is sounding the "charge," that the soldier should begin to learn the use of his weapons. In the college, and not on the field of action, is the place to acquire this science. One of the most fatal directions ever tendered to Irish students is—devote all your college years to Classics, Philosophy, and Theology exclusively—these are your professional studies—and when you become a curate it will be time to master English and Elocution. Analyse this and see what it means. Do not learn English or its expression till you are flung into a village without a soul to stimulate or encourage you; or, worse still, till you find yourself in the fierce whirl of an English or American city. "Wait till you are in the pulpit and then begin to learn to preach" is very like advising a man to wait till he is drowning and then it will be time enough to learn how to swim. Would any sane man give such an advice to an aspirant of the fine arts? What would be thought of the man who would say—"If you wish to become a good musician neglect to learn the scales till you come to your twenty-fifth year; or if it is your ambition to be a great painter, permit a quarter of a century to roll over your head before you learn how to hold the palette or mix the paints." The man that would tender such ridiculous advice would be laughed at. Yet it is not one whit more absurd than the transparent nonsense that has grown hoary from age, and passes unchallenged as a first principle. It is often asked how is it that the Irish Church has remained so barren. Eighty years have passed since the bells of the thatched chapels rang in Emancipation. During that time over three thousand talented priests are on the land; yet how small the number of works produced. Why such a miserable result? What has sterilised the intellects of these men? Mainly this fatal advice. How could we have literary tastes among the priests in their pastoral life when such tastes were either frowned down during their college career or postponed to a period when their cultivation became an impossibility. No man can become a preacher without becoming a writer first. I need not labour this proposition. A single quotation from the highest authority establishes it. When Cicero was asked the question—"How can I become an orator?" his one answer was— "Scribere quam plurimum." The first step to oratorica eminence was—write as much as possible. Now, ask any distinguished writer when did he begin to cultivate a literary taste. He will tell you with Pope that he "lisped in numbers." He began almost with the dawn of reason. If, then, pen practice must be the first step towards pulpit success, it is while the fancy is tender that it should be trained; while the receptive powers are hungry in youth they should be fed; while the habits of thought are fresh and flexible they should be exercised. Wait till the hoar frost of age nips the rich blooms of imagination and stiffens the once nimble powers of the mind, and the cast-iron habits of maturer years have settled on you: literary culture is then an impossibility. What does this culture imply? A developed insight into the beauties of thought; a just appreciation of style; an intimate acquaintance with the best authors; an abundant vocabulary and graceful expression. Can these be acquired in a year? or is the time for acquiring them seasoned manhood? How worthless and pernicious is this one word "Wait," here more than ever, where mastery of language is in question. But a glance shows how much more absurd it is to let a man pass out of his teens before putting him through a thorough course of elocution. It is while the muscles of throat and lungs are as flexible as a piece of Indiarubber, and the young ear sensitive to every nuance of sound, the future priest must learn to articulate, to pronounce correctly, to husband his breathing, to bend his voice with ease and mastery through the varied octaves of human passion. A piece of advice which I would give to a young priest who may find himself within reach of an elocution master is to place himself under his guidance for at least the first twelve months. The very best student elocutionist has, on leaving college, but a theoretic knowledge of the art of preaching. To weave the principles and graces he there acquired into his own compositions in the pulpit is a new experience. To do this with effect he still requires the master's guiding hand. He should deliver his sermons in the presence of that master, invite him to his church, and ask him to note defects for correction. This plan I have seen acted on with eminent results: it may be a young priest's making: at its lowest estimate it is worth gold. I can well imagine the young reader objecting that I would have him turn from his study-desk, where Lehmkuhl and St. Thomas lie, to practise composition and elocution. No, but I want to show how all I have put before him can be done without encroaching to the extent of one hour on his ordinary class studies. I. Let the most hard-working student gather carefully the golden sands of wasted time that lie strewn even through the busiest ordinary day and see what they amount to in a year. Why not hoard and mint them; for his class knowledge will, to a great extent, be buried treasure except he has the engine by which to deliver it to others. A student should permit no day to pass without writing out at least one thought. Cover but half a sheet of notepaper —correct, prune, condense, clarify, and then, if you wish, burn it, yet, it is a distinct gain. You are shaping a sword that The dangers of the hour and how to meet them will stand you in good need yet. 2. During study hours an English author should lie on the desk. When the head grows wearied, instead of uselessly goading the tired jade or consuming brain tissue on that most fatiguing of occupations, day dreaming, sip a page or two of English. You rest your brain, and while doing so store up knowledge, silently develop taste and acquire style. 3. Again, how are vacations consumed? The student who does not read at least two hours a day is letting a golden opportunity pass and wasting a precious gift of God—time. It may be said that this after all is a rather slow process; it will only mean about a volume a month. Yes, but that means twelve in a year, or at least eighty-four in your course, not a bad stock to start life with. 4. In the training of the future priest the recreation hour can be converted into the most important item on the day's programme. He plunges from the silence of the study hall into the vortex of the world, for it is the world in miniature; its passions, its pride, its meanness, as well as its gentleness of heart and heroism of spirit are all flowing around him. If properly utilised, the recreations can be minted into veritable gold. In the term "recreation" I include all those occasions of free intercourse where students meet to interchange thought—the hall, the club, &c.—and the more numerous these are the better. Here the student is his natural self, unrestrained by a master's presence. The young minds are free to wrestle, and opposing thoughts to clash. The fire of contradiction will test the genuine ore: the same fire will consume all that is worthless in his opinions and principles: the clay and alloy of his character too will go. He learns to cast away many a cherished notion now dinged and broken in the war of minds; he is taught to distrust himself and tolerate the opinions of others. If the recreation, however, is to be a mental gymnasium it must be guided by fixed rules, and this is most important. The tone must be of a high level. No vulgarity; no scurrility. In the hottest debate we must not forget that we are gentlemen. We should argue, not to overcome an opponent, but to make truth evident. Minds in debate should resemble flails on the threshing floor, that labour not to overcome each other, but to separate the solid grains from the chaff and straw. No man should be ashamed to say "I don't know" or "Perhaps I am wrong." Without these safeguards the recreation or debate might easily become a cock-pit of unbridled passions. "Our fortunes lie not in our stars, good Brutus, but in ourselves." The making of the priests depends not merely on the college, but also on the students' own endeavours. This latter fact is but imperfectly understood, or acted on only in a very limited extent. It is from intercourse between minds of various bents, the debating clubs, the social unions, and not the lecture halls or study desks, that the Oxford student draws strength and elegance of character. It is the want or misuse of these opportunities that leaves the young Irish priest so raw and unfinished. Knowledge only comes from the professor and the book, but the character is shaped, rounded, and polished by a variety of agencies lying outside both these. The creation of these agencies is almost entirely in the student's own hands. If the Irish priest on the foreign mission is to become a force in the future, his course of philosophy must be both solid and practical. The last half century has not only changed the arms of his adversaries but transferred the conflict to new grounds. Protestantism is dying. The mere veneer of Christianity is fast fading off among the sects. The cobwebs of neglect are overspreading the works of theological controversy; but in the domain of ethics and metaphysics activity daily grows in intensity. The student would do well to keep this fact before his eyes. It is proper that a priest should be conversant with the errors of the past and the arguments by which they are met. Many of these errors he will discover exhumed, draped in new disguises, and paraded as the fruit of modern "thought." But it will be well also, in his studies, not to ignore the fact that the Agnostic and the Socialist are, under his very eyes, digging what they confidently assure us is to be the grave of Christianity. Agnosticism and Socialism are the two great forces to be reckoned with in the immediate future. Poison-thought has eaten the vitals of non-catholic sectaries. The teaching of so-called Christian churches has evaporated into a mere natural theism, the supernatural element has disappeared. Both the Socialist and Agnostic frankly confess that the demolition of the sects is but a preliminary skirmish: the real battle lies farther afield. The lines of conflict between us and them are daily drawing closer, and it is a question of brief time till we are locked in deadly grip. How are we preparing for this struggle, which may yet convulse the world? The future priest must be made familiar with the modern objections in their native dress and form. The aspirant for the foreign missions has a tough quarry before him: it behoves him to steady his hand and point his weapon. Young men complain of the length and tediousness of the years consumed in preparation for the Ministry. Could I but engrave on their minds the conviction as it lives, fixed and definite, on my own as to the equipment requisite for the Clearing the ground Manning efficient discharge of their great office; could I but show them the thousands untouched that might be within her fold to- day, were the Church's workmen fully aware of the pressing needs of modern life, they would count that hour as lost that did not contribute its quota towards their arming for the future. ——— P.S.—I cannot do better than here append a list of those books I found in practical experience most valuable in meeting modern thought. I would earnestly ask every aspirant for the foreign mission not to leave the college till he has a familiar acquaintance with every page of them. I take it for granted that the transcendent merits of "Catholic Belief" and "Faith of our Fathers" are so well known, especially as books for intending converts, that there is no need to add them to the list on the following page. Dealing with Agnosticism, &c. "Liberalism and the Church" Brownson. "Notes on Ingersol" Lambert. "The Newest Answer to the Old Riddle" Gerrard. "New Materialism" Gaynor. Dealing with Socialism "Pope Leo XIII. on Labour." "Labour and Popular Welfare" Mallock. "Socialism" Cathrein. CHAPTER THIRD SHOULD A YOUNG PRIEST WRITE HIS SERMONS? That the young priest may discharge the office of preacher with efficiency and honour, not only must he bring ability and industry to his task, but he must approach it with a mind free from false theories. One unsound principle may mean shipwreck. Amongst the many questions discussed by aspirants to pulpit success, perhaps the greatest prominence is given to the relative merits of the written or the extemporary sermon. This is so important that its full treatment demands an entire chapter. Before coming to close quarters we may premise a question. If the carefully prepared sermon cost as little trouble as the extemporary effort, would the world ever have heard of this discussion? Oh! the fatal tendency to move on the lines of least resistance, to glide on the downward slope, and when we have reached the bottom to manufacture arguments and apologies justifying the course we selected! When the question is probed to the bottom you will find that all advocacy of extemporary preaching resolves itself into an apology for laziness. To me the question has long since ceased to be anything more than a mere academic one, useful perhaps for a debating class, where youthful gladiators flesh their harmless swords. In practical life, the well written, the well prepared sermon was the only one I discovered able to bear the test of experience. At the threshold of this discussion the authority of Cardinal Manning may be invoked against us, who, without condemning the written sermon, shows a decided preference for speaking from notes. A written sermon, such as advocated, could scarcely be before his mind when he wrote that chapter in "The Eternal Priesthood." It is evident he had in view the post-renaissance preacher—vain, pompous, decked in borrowed ornament, anxious about the embroidery, and careless about the soul of his discourse. The species, thank God, is extinct. At any rate, if Cardinal Manning meant to condemn the written discourse such as we understand it, is he triumphantly answered by himself. The man who advises you to preach from notes and then launches upon the world a goodly set of volumes of carefully written sermons, every line of which passed under his correcting pen, requires no refutation. His action nullifies his advice. It is to be feared, too, that in forming his judgment he relied too much on his own experience, and out of it drew conclusions for others, who could never hope to have his exceptional advantages— a fatal mistake. Before his conversion he had completed a distinguished career at Oxford. Of the English language and its perfect use he was a past master. The copiousness of diction, elegance of phrase, the power of expressing himself in graceful strength were eminently his. His intellect was stored with abundant knowledge drawn from many sources. The thoughts of his well-ordered mind stood in line as definite and orderly as soldiers on parade. The fibres of his reasoning had waxed strong in encounters with the ablest intellects of the day and before the most distinguished audiences in the literary and debating clubs at Oxford. Add to this the fact that in a keen knowledge of the human heart, its strength and weakness, he was surpassed by no man of his age. This was the equipment with which Manning started life, and it is to be feared he pre-supposed this, or a great part of it, to be in possession of those for whom he wrote. Now, what young priest, even the most brilliant of his class, going on the mission can pretend to the hundredth part of Father Burke and O'Connell Defence of the system I II. III. the advantages that enabled Manning to dispense with the written page? Therefore, to conclude that because he, under such privileged circumstances, succeeded, you can do the same under a very different set of conditions, is to ignore the hard logic of facts and pay a poor compliment to your reason. Then, we are confronted not with opinions but names—the two names that will stand for all time in the forefront of Irish orators are those of O'Connell and Father Burke. O'Connell wrote but one speech—his first. The orations delivered by Father Burke in America, by which he achieved a European reputation, were not written. What, then, it is asked, becomes of the advocacy of the written sermon? The answer to this argument is evident. If the question is reduced to one of great names, into the other side of the scales may be thrown not two but dozens of the most illustrious men who not only wrote, but became famous mainly because they wrote. Passing by the great pagan orators, Cicero and Demosthenes, and the Doctors of the Church, Saints Augustine, John Chrysostom, &c.—these all wrote, polished and elaborated—we come to the four names that have flung a deathless glory around the French pulpit, that created a golden era of sacred eloquence which has never been surpassed: Bourdaloue, Bossuet, Massillon, and Fenelon. I will not labour the argument by showing how much of their strength and fame rested on the construction of their sermons. But, to return to the intrinsic merits of the statement—yes, O'Connell and Father Burke were great orators in spite of, and not because of, the fact that they spoke extemporarily. So crude were some of O'Connell's speeches, so careless was he of their dress, that Shiel complained: "He flung a brood of young, sturdy ideas upon the world, with scarce a rag to cover them." If ever there was a case when the man made the sermon instead of the sermon making the man, it was the case of Father Burke. How little he owed to his sermons and how much they owed to his delivery is left on record by a capable judge. Sir Charles Gavan Duffy says: "Father Burke was a born orator; the charm of voice, eye and action combined to produce his wonderful effects. When his words were printed much of the spell vanished. One rejoiced to hear him over and over again, but re-read him rarely, I think."1 The greatest tribute that can be paid to the genius of these two orators is that compositions, wordy, loose, abounding in repetitions, in their mouths enthralled multitudes. Every defect disappeared; the mastery, the dazzling brilliancy of their oratory swept all hearts and blinded criticism. We well may pause before answering the question: What effects would they have produced had they time to write masterpieces of finished beauty like those of Grattan and of Bourdaloue? where each link in the chain of argument hangs in glittering strength, and each thought shows the flash of the gem and its solidity too. 1 "My Life in Two Hemispheres," Vol. II., 274. The first great difficulty against extemporary preaching is that, though a priest studies his subject and maps his plan, he still reckons without his host. The mind aroused to activity and warmed by exertion is sure to spring new thoughts, arguments, and illustrations across his path. These offspring of latest birth clothed in freshness will prove a temptation too strong. He will swerve from the main line to pursue them: the tendency to chase the fresh hare can scarcely be resisted. Then another new thought springs up, and, alas! another fresh hunt. The defined sketch lying on his desk is abandoned: the new ideas have mastered him, but he cannot master them. He labours himself to death without avail, for there is neither point, argument, nor sequence: his sermon is a definition of eternity—without beginning and without end. The congregation is groaning in despair, and the only appreciated passage in the whole performance is the preacher's passage from the pulpit to the sacristy. Now, to a man who writes his sermon, such a catastrophe is impossible. In the process of preparation the field is well beaten and every thought that could arise secured. From the best of these his selection is made. To this selection he clings without danger of swerve. The road on which he travels is not only mapped but free of ambush and surprises. The milestones are erected. He may not be a Bossuet or a Burke, but he speaks to a definite point, has a time to stop, and the people leave the church with a clear idea. The defenders of extemporary preaching must postulate three essentials in any man undertaking the office. (I) Orderly thought. (2) Abundant vocabulary. (3) Accurate and graceful expressions. Without these he cannot speak. Admit the want of any one of them and the contention falls to the ground. Now, what young priest coming out of college has this equipment? It is a singular fact, too, that these three can be acquired only by, and are the direct outcome of, pen practice. How is it that this fact has escaped so many? "Writing makes an exact man," says Bacon; and to the question: "How can I become an orator?" Cicero's answer was: "Caput est quam plurimum scribere." When then men point to a Gladstone or a Bright as an example of an extemporary orator we are entitled to ask: "In what sense can they be called extemporary speakers, except in the most limited, since the well marshalled ideas, the flowing periods and elegant graces of delivery are the products of reams and reams of written pages and years of patient drudgery?" Yet, even with all these advantages, on great occasions it was on the written page they relied. Till the young priest, then, comes to his task as well furnished as a Gladstone or a Bright, the advocates of extemporary speaking are out of count. The extemporary preacher challenges nature on her own ground. No one need doubt the issue. Nature will conquer, and the man who defies her will succumb. He endeavours to think, to select word-clothing for his thoughts, to labour his memory, and deliver his sermon, and performs all four operations at the same time, a task clearly impossible, but more so when we remember the usual embarrassments that beset a young preacher—the nervous agitation, the want of self-control, the desire to succeed. It Objectors answered I. Shiel Wesley ends generally in a stammer and then a break, greeted by the congregation with a sigh of relief or perhaps a sneer of contempt. Is it by preaching such as this you hope to challenge the respect and get a hold on the intellect of a cynical world? Is it through such instrumentality you would bring home the Church's message to proud and festering humanity? No one can succeed who attempts more than one task at a time. Look to analogy. At the moment when a regiment is expected to charge, you don't find it engaged in collecting ammunition, sharpening swords, and learning drill. All these necessary preliminaries are long since completed. Now every bridle is grasped, every sword hilt in grip, and the rowelled heels are ready to dash into the horses' flanks at the first note of the trumpet blast. The preacher should come to the pulpit in a like state of preparedness, with his thoughts already gathered, moulded, polished and clothed in the words that fit them best; with every argument as definite and well knitted as a proposition in Euclid; the page swept clear of superfluous verbiage; each idea standing out bright as a jewel in its setting, and the whole so thoroughly committed to memory that he can defy the most critical to discover a trace of effort. He should come, holding his elocutionary forces in reserve, and ready, when the moment arrives, to flash from his lips each living thought and send from his heart the waves of subtle, unseen fire to melt, rock, or subdue the hearts of others, instead of attempting four tasks simultaneously, and failing in all. His sole business in the pulpit is not to shape his message or to clothe his message, but to gather and converge all the powers within him for one grand purpose and it alone—to send that message home. These pages are written mainly for the Irish priest on the foreign mission. It is well he should be under no delusion. In Ireland a slipshod or unprepared sermon may meet with indulgent charity. A very different reception awaits it abroad. The priest who attempts it will quickly discover how he is set up for a sign that shall be contradicted. The free, white light of open criticism penetrates even the sanctuary. There is no dignity to hedge any man. Congregations smart at being treated to such poor fare, and will not leave him long in ignorance of their opinions. Perhaps while in the pulpit the sight of many a curving lip will make the blood tingle or cause the shame spot to burn on his cheek. Again, the priest on the foreign mission will never face a congregation that is not sprinkled with Protestants or unbelievers. Should he not then consider the feelings of his own people who are humiliated or filled with honest pride by the manner in which their pastor acquits himself in the eyes of strangers? Waiving then all supernatural motives, should not every priest have sufficient manly pride, self-respect and sensibility for the honour of his exalted office to lift himself and his work above the sneer of the most censorious, and challenge the respect, if not the admiration, of every listener? The preparation should begin not on the day the sacred oils are poured on the young priest's hands, but on the day he enters college. His eyes should be kept fixed on the goal before him. "I am to be a preacher, and every obstacle that stands on my path must go down, and every advantage that goes to make a great orator, at all costs, I must make my own." This ambition should be nourished till it consumes him, till it becomes "his waking thought, his midnight dream." His reading, recitation and debates should be studied under the light of this lodestar of his destiny: at first shining afar off, but swiftly nearing as each vacation ends. Those who champion the method of extemporary preaching lay great stress on two points. (I) The extemporary preacher has a natural warmth and earnestness of conviction that goes straight to the heart. (2) These, they maintain, can never accompany the prepared discourse. Let us examine these two statements. It is true that when men speak under the influence of strong emotions, passion may, in a large measure, compensate for accurate expression and sequence of thought, especially with a rude or half educated audience. In proof of this, Peter the Hermit and Mahomet are striking examples. We are dealing, however, not with extraordinary but the ordinary demands on a priest's powers, and it would be poor wisdom to stake all his success on the chance moods of his temperament. To-day the tempest may rock his soul and his words bear the breath of flame; but, by next Sunday, the spirit has passed, his passions are ice chill; he is confronted with the duty of preaching, and on what support shall he now lean? We must also remember that with increasing education the popular mind is becoming more analytic, and congregations less willing to accept emotions, no matter how sincere, as a substitute for reason. The second statement—that the written sermon cannot be vitalized with fervour—seems childish in face of the fact that even actors, speaking the thoughts of men dead three hundred years, move people to tears or cause their blood to blaze. The great pulpit orators, to whom allusion has already been made, preached carefully written sermons, yet over ten thousand hearts they poured lava tides that swept every prejudice in their fiery breaths. What, then, becomes of this trite assumption when there are iron facts like these to fall upon it? Again, it is objected that the freshne...