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He, of all men, must be a man of faith, a man of sacrifice. He must be a lover of God, a lover of God's people, the example of God's love for men. He bears faith to men, for he is the instrument through whom God works.

His faith should be full, it should be clearly defined, intelligently appreciated, and intelligently made known. He should be a man of faith, who believes in God in the full meaning of belief; who believes in his Church, in the teachings of the Fathers and Councils, who is loyal to his Bishop and the Holy See, who trusts implicitly in Providence.

His life should be above reproach, for he deals with sacred things, he handles holiness; he must be as Timothy, “Blameless, sober, prudent.”

Albertus Magnus and St. Thomas have said that no greater power or dignity than the power and dignity of consecrating the body of Christ was ever bestowed on man; and no greater sanctity or perfection can be conceived than the sanctity and perfection required for so divine an action, in the priest. To him, above all men, is said the word of Christ, “Be perfect, imitate Me, be My disciple.”

Woe to him, if by him any scandal comes.

To him is given power over the body of Christ, At his word, Christ the Lord comes in the sacrament of the Eucharist and dwells upon our altars to be the food and nourishment of our souls. By his acts, in conjunction with man's repentance, sins are remitted. In his hands, according to the scheme of salvation, are the keys of the kingdom of Heaven.

Oh, indeed he should be a man of faith!

Source: Our Church, Her Children and Institutions, 1908, Rt. Rev. T.J. Conaty, D.D.

The Lord said also to Moses : Speak to the priests and say to them: They shall be holy to their God, for they offer the bread of their God, and therefore they shall be holy.—Lev. 21:6.

Was it Saint Philip Neri who thought a single Mass sufficient to make an ordinary being a saint? Certainly it was the same kindly but shrewd ascetic who declared that, if he had twelve good priests, he would convert the world. What, then, are the elements that enter into the fashioning of the ideally good priest? Personal holiness, of course, which consists in the union of the priest with the Master, his exemplar and personal friend and his High-Priest. And this intimate union can be suggested in no more fitting way than by the word "communion "-union with unio cum Christo. “I am the vine; you the branches." The nearer the tendril is to the main portion of the plant, the more sap it will receive, the greater and more luxuriant will be its growth. In proportion as the priest is near to Christ, the holier he will be. “I am the vine and my Father is the husbandman. Every branch in Me that beareth not fruit, He will take away: and everyone that beareth fruit, he will purge it, that it may bring forth more fruit. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in Me. He that abideth in Me, and I in him, the same beareth much fruit: for without Me you can do nothing".

What deed is it that unites us priests in so intimate a union with Christ whereby He abides with and in us, and we with and in Him? It is that deed which recalls the daring words of St. John Chrysostom, "nos sibi coagmentat," ? and which made St. Augustine say in the person of the Blessed Christ: “Nec tu me mutabis in te, sicut cibum carnis tuae, sed tu mutaberis in me." The union at Mass of the Christ and His priest is unique. At this Agape, the " vinculum amoris " -the Eucharistic bond of love—is forged in the "Burning Furnace of Charity.” In the immense depths of the Eucharistic "centre of all hearts," the " fountain of life and holiness,"
and the “abyss of all virtues” the priest's heart becomes submerged.

This union of the human soul and the Divine Personality may be viewed from different angles. There is the union of affection, the close bond of friend with friend. The Divine Friend assures His priests: "You are my friends . . . I have called you friends ... I have chosen you.” There is also the union or identity of purpose. In this unity, Christ shares with His priests the great desire to save souls. “Behold I come,". He says, and to His chosen ministers: “I have appointed you that you should go !” Again, there is the union or likeness between the model and its copy. The Divine Model admonishes those who would be like unto Him: "Be you therefore perfect, as also your heavenly Father is perfect." Moreover, there is also the union of the disciple and his Master. The servant delights to dwell near his lord. He anticipates the latter's wishes and avoids what is displeasing to him. “It is enough," says Christ," for the disciple, that he be as his Master, and the servant as his lord.” And finally, there exists that sacred relationship of the lover and his beloved which is aptly expressed by the singer of the Canticle of Canticles: “I to my beloved, and my beloved to me who feedeth among the lilies.” (C. 6: 2.)

Each of these various forms of union must solicit our admiration and stimulate our zeal. Nevertheless, in the hurry and bustle of this sadly distracting workaday world of ours, the heart of the ideally good priest can hardly fail to hunger after some simple formula, some clearly expressed symbol, some unique and outstanding fact, that may possibly assemble and coordinate these different kinds of union. Is there anywhere such a formula, such a symbol, such an outstanding fact? Fortunately there is. The one thing that assembles all these figurative, moral and spiritual ideas of union into one simply understood and clearly expressed symbol and fact of union, is, undoubtedly, the Sacrament of the Altar. There results from this coagmentation (to quote the thought of St. John Chrysostom again) a double gain. Not only does the priest become united with Christ, but he also becomes a symbol and fact of union between the real body of Christ and that mystical body which we call the Church. For it is the Mass that makes the priest the efficient fountain from which gush forth the waters of the Saviour unto all the thirsting children of men.

This is the ascetical theory of the priest's relation to Christ's real body on the one hand and to His mystical body on the other. And this ascetical theory, as theory we may call it, is a fact of Catholic doctrine. Is it any wonder that the Angel of the Schools, meditating the theory and practicing the fact, should have seen in this ineffable relationship those wondrous fruits to which he calls attention? The effects of the Holy Eucharist, says St. Thomas, are to give us a pledge of our future glory with God, to preserve the soul from sin, to purify it and free it from the punishment due to sin, to imbue us with a hatred for things earthly, to elevate the mind to God, to illumine the intellect, to give fervor to the affections, to refine the faculties of soul and body, to produce interior peace and holy joy. All these are the Eucharistic treasure trove of what Father Faber calls the “ Citadel of Divine Love”.

If such are truly the effects of supping at this Divine Table, we need not marvel at the words of St. Philip Neri : “Give me twelve good priests and I will convert the world”. There must assuredly be something wanting to us. Is it possible that to us may be applied the words of the Prophet Aggeus: “ You have eaten and are not filled, you have drunk and you are not inebriated ", since apparently we do not measure up to the standard of St. Philip's “good priests”? May it not be that we need to be reminded of St. Paul's admonition to St. Timothy: Renew thy first fervor.

If the preacher strongly conscious that his sermon may be the last, encourages himself to renewed efforts and speaks as a dying man to dying men, should not the priest with still greater reason stimulate his first fervor by a similar thought. This Holy Mass which he is about to celebrate may indeed be his last, for we know not the day nor the hour when the Son of Man cometh. The priest—that other Christ—truly offers a sacrifice of death for a dead world. If that world is to live again, it must be by the revivifying power of the Sacrifice of Calvary. And in this great recreative drama the priest must regard himself not so much as the minister of Christ, but as the Christ Himself of Calvary." Nearly every priest, even among those of venerable age, can probably recall with little effort the almost apocalyptical splendors that glorified his first Holy Mass. He would have been happy and satisfied if that first Mass had also been his last. This is no mere figure of speech. This is not fiction or fantasy. It has happened, ho ever, that the good God has prolonged his life and has granted him the priceless boon of many, many Masses during his priestly life. If, then, before each Mass or at his morning meditation he should recall the days that shortly preceded his ordination, surely his youth would be "renewed like the eagle's."  “I thought," sang the Psalmist,“ upon the days of old: and I had in mind the eternal years. And I meditated in the night with my own heart: and I was exercised and I swept my spirit. . . And I said, Now have I begun: this is the change of the right hand of the most High. ... I will be mindful of Thy wonders from the beginning. And I will meditate on all Thy works." Thus the priest is moved to meditate: If this Mass which I am about to offer were my last Mass, as it may be, I should offer it as a dying man for dying men.” With what a glow of enthusiasm would he ascend the steps of the altar to offer the Clean Oblation for the living, the dying, and the dead. He is not only offering the Holy Sacrifice for himself, a dying man, but he also offers it for that dying world for which Christ died.

Of course we have to face the fact, which in some respects is a terrible one, that we are after all children of nature. As such we are subject inevitably to that otherwise kindly process of nature by which she gradually and insensibly converts into a kind of automatism those activities which at first we had to learn to perform with anxious care. Whatever we do repeatedly, nature more and more tries to make automatic. A habit we call it. And the proverb warns us that habit is a second nature. But call it what we will automatism, habit or routine-slowly but surely and alas, all unconsciously, we fall under the sway of our natural inclinations."

Meanwhile, children of nature though we be, we are by our very profession striving to lead, not a natural, but a supernatural life. Grace is battling with nature. To which side should our sympathies lean? Certainly of all men the priest must once for all range himself on the side of grace. Now it is a fortunate circumstance that the very powers of intellect, will, and passion, which nature subtly strives to gain to her side, can be marshalled against her. For after all the intellect can be aroused by meditation before Holy Mass, the will can be quickened to its fullest zeal by the contemplation of Christ's initial Sacrifice on Calvary, and the emotions can be warmed into a glowing fervor at the thought of that heavenly Bread which is to sustain the life of the priest's own soul and, through his ministration, the souls committed to his care.

Reverting to the effects of Holy Communion as indicated by St. Thomas, we of course know that these are partly due to the opus operatum but also very largely to the opus operantis." We cannot add to the former, but by the kind of meditation I have indicated, we can immeasurably increase the latter, and so at least approximate to the ideally good priest of whom St. Philip speaks.

While the Holy Mass combines for the priest the two aspects of sacrifice and communion, the completion of the whole divine drama consists in the assembling of the faithful to eat the Body of Christ. In this way, the Holy Sacrifice is a means and help to that heavenly feasting—the priest preparing for it by the sacrifice and then eating of the Bread and drinking of the Chalice at Communion time. Such was the thought of the sublime poet of the Blessed Sacrament when in his “Sacris Solemniis ” he sang: "Sic sacrificium istud instituit”.

Continuing this view we shall find that our meditation stimulates the intelligence, quickens the will, and enflames the emotions in a worthy preparation for the Holy Sacrifice and for this supreme drama itself as a further preparation for the climax to be attained in Holy Communion. Thus meditation, sacrifice and communion are but links in the chain of personal sanctification.

In all that has been so far said the writer has but endeavored to give expression to the thought crystallized in the ancient proverb: “Quidquid agas, prudenter agas et respice finem.” The end, which is the last thing to be attained, is the first thing to be conceived. The end, of course, must be our sanctification; "for this,” says St. Paul, “is the will of God: your sanctification." Respice finem! It will represent to our minds the one great purpose of our creation. It will also enable us "prudenter agere ", for the end is not only the first thought conceived in the mind, it is also the rudder which is to steer us to the destined port—it is the “ guide, philosopher, and friend” always at our side, whispering into our ear words of counsel, of warning, and of kindliest encouragement. Our ancient proverb is a pagan one, and we are reminded alas ! how much the children of this world are wiser in their generation than the children of light.

V. F. KIENBERGER, O.P. Washington, D. C.
The American Ecclesiastical Review, Volume 63
edited by Herman Joseph Heuser

On the Sacrament of Penance.

PENANCE is a sacrament instituted by Christ, in which, by the ministry of the Priest, actual sins are remitted, and the conscience is released from all bonds by which it may be bound. In this sacrament, also, the eternal punishment due to sin is remitted, and part or the whole of the temporal punishment, according to the disposition of the penitent.

Hence we see the great necessity of this sacrament; and the Council of Trent has decreed, that it is not less necessary for salvation to those who have fallen into mortal sin after baptism, than baptism to those who have never been baptized. And although penance may, at first sight, and in itself, seem to be a bitter and painful thing, yet, viewed in its fruits and consequences, it is full of consolation; and every Christian, as soon as he is conscious that he has fallen into a mortal sin, ought at once to have recourse to this fount of divine mercy.

The evil consequences of delay are manifold.

1. In a state of mortal sin, every other mortal sin committed becomes more aggravated in its character.

2. The commission of one mortal sin makes a second easier, and this leads to a third, and so on.

3. In a state of mortal sin, a man loses the value of all the good works that he may do. They avail nothing for everlasting life. Neither alms, nor prayers, nor fasts, nor even martyrdom itself, can profit a man, if he has not repented of his sins.

4. Sin, continued in, shuts by degrees the door of divine mercy, until at last scarce any hope is left of obtaining pardon from God. Lastly. Just as the longer a stain remains upon a garment, the more difficult it is to remove, and the longer we neglect to cleanse our chambers or our persons the more defiled they become; so the longer the soul neglects to purge itself by confession, the more difficult the work becomes, and the more intricate, on account of the number of sins and anxiety of mind, until at last even an experienced confessor may be unable to extricate the soul from its miserable state ; and thus the worm of conscience is begotten and nourished, which, though it may not be felt in life, will assuredly sting cruelly in the hour of death, and much more in that place where the worm never dieth, and the fire is not quenched.

The Parts of Penance.

It is not necessary here to enter at any length upon the parts of penance. It will be sufficient to mention that they are three: contrition, confession, and satisfaction, which are absolutely necessary for the perfection of the sacrament and for salvation.

True contrition consists in a hearty sorrow and detestation of our sins, because by them we have offended God, whom we ought to love above all things. To this sorrow must be joined a firm purpose of amendment of life, and of never willfully sinning again.

In order that confession may be valid, it must be,

1. entire; that is, all mortal sins, as to their number and character, must be laid open to the priest;

2. faithful, that is, true and sincere ;

3. diligent, that is, it must be preceded by due diligence and care in the examination of conscience ;

4. obedient, that is, the penitent must fully intend to obey whatever the priest commands him. By satisfaction is meant the performance of the penance enjoined by the priest, as well as other penitential works, which we may do in satisfaction for the sins which we have committed ; and which works are of three kinds, prayer, alms-giving, and fasting, or other corporeal austerities.

Causes which render Confession invalid:

1. When any mortal sin is omitted willfully, from shame or any other motive.
2. When a falsehood is told in confession concerning any mortal sin, known to be mortal.
3. When any mortal sin is forgotten, which might have been remembered with proper diligence in self-examination.
4. When there is not a full purpose of abandoning sin, and avoiding all dangerous occasions of sin.
5. When the penitent is under any sentence of excommunication, and has not been absolved from it previously to confession.
6. When the penitent, having sins of some consequence to confess, deliberately chooses a young or unskillful confessor, who is not experienced in cases of conscience.

Prayer before Examination of Conscience.

 O most merciful God, I give thee most humble and hearty thanks for all thy mercies unto me, and, particularly at this time, for thy forbearance and long-suffering with me, notwithstanding my many and grievous sins. It is of thy great mercy that I have not fallen into greater and more grievous sins than those which I have committed, and that I have not been cut off and cast into hell. O my God, although I have been so ungrateful to thee in times past, yet now, I beseech thee to accept me returning to thee with an earnest desire to repent, and devote myself to thee, my Lord and any God, and to praise thy holy Name for ever.

Enlighten me, O God, for thou knowest all my ways and observest all my footsteps. Come, thou true light, and dispel the darkness of my heart, that I may see what in me is displeasing unto thee, and that with a contrite heart I may bewail my sins, rightly confess them, and effectually forsake and amend them.

Receive my confession, and spare me, O most gracious Lord Jesus Christ, whom I, an unworthy sinner, am not worthy to name, because I have so often offended thee through my fault, through my own fault, through my own most grievous fault. Behold, O God, I humbly bow my knees before thee. I blush and am confounded, and am ashamed to lift up my face unto thee; for my iniquities are multiplied, and as a heavy burden oppress me. But thou, O most merciful Jesus, be merciful unto me a sinner. Rebuke me not in thine anger, and cast me not away from thy face, O good Jesus, who hast said that thou willest not the death of a sinner, but rather that he should be converted and live. Receive me, I beseech thee, returning to thee with a penitent and contrite heart. Thou art my Savior and my God; I am thy servant, although a wicked one, and a most unworthy sinner. Spare me, O most kind Jesus, who didst die upon the cross that thou mightest save sinners. To whom shall I fee but unto thee, my only hope and my salvation? If thou dost reject me, who will receive me? To whom shall I look for assistance ? Who will heal my iniquities? Have mercy upon me, O most gracious Lord, and despise not the humble and contrite heart of thy servant. Grant me, I beseech, thee, perfect contrition for my sins, that I may detest them with the deepest sorrow of heart. Send forth thy light into my soul, and discover to me all those sins which I ought to confess at this time.

Assist me by thy grace, that I may be able to declare them to the priest thy vicar, fully, humbly, and with a contrite heart, and so obtain perfect remission of them all through thine infinite goodness. Amen.

O most gracious Virgin Mary, beloved Mother of Jesus Christ my Redeemer, intercede for me to him. Obtain for me the full remission of my sins, and perfect amendment of life, to the salvation of my soul, and the glory of his name. Amen.

I implore the same grace of thee, O my angel guardian ; of you, my holy patrons N. N.; of you, O holy Peter and holy Magdalen, and of all the saints of God. Intercede for me a sinner, repenting of my sins, and resolving to confess and amend them. Amen.

An Examination of Conscience for those who confess their sins regularly and frequently, according to the threefold duty we owe to God, to our Neighbor, and to ourselves.

I. IN RELATION TO GOD.
1. Have you omitted morning or evening prayer, or neglected to make your daily examination of conscience ? Have you prayed negligently, and with wilful distractions ?                                                                                          2. Have you spent your time, especially on Sundays and holidays, not in sluggishly lying a-bed, or in any sort of idle entertainment, but in reading, praying, or other pious exercises; and taken care that those under your charge have done the like, and not wanted the instructions necessary for their condition, nor time for prayer, or to prepare for the sacraments?
3. Have you spoken irreverently of God and holy things? Have you taken his name in vain, or told untruths ?
4. Have you omitted your duty through human respect, interest, compliance, ect. ?
5. Have you been zealous for God's honor, for justice, virtue, and truth, and reproved such as act otherwise ?
6. Have you resigned your will to God in troubles, necessities, sickness, ect. ? Have you faithfully resisted thoughts of infidelity, distrust, presumption, impurity, ect. ?

II. IN RELATION TO YOUR NEIGHBOR.
1. Have you disobeyed your superiors, murmured against their commands, or spoken of them contemptuously?
2. Have you been troubled, peevish, or impatient, when told of your faults, and not corrected them ? Have you scorned the good advice of others, or censured their proceedings ?
3. Have you offended any one by injurious threatening words or actions ?
4. Or lessened their reputation by any sort of detraction, or in any matter of importance ?
5. Or spread any report, true or false, that exposed your neighbor to contempt, or made him undervalued ?
6. Have you, by carrying stories backward and forward, created discord and misunderstanding between neighbors ?
7. Have you been froward or peevish towards any one in your carriage, speech, or conversation ?
8. Or taken pleasure to vex, mortify, or provoke them to swear, curse, or any ways offend God ?
9. Have you mocked or reproached them for their corporal or spiritual imperfections ?
10. Have you been excessive in reprehending those under your care, or been wanting in giving them just reproof?
11. Have you borne with their oversights and imperfections, and given them good counsel ?
12. Have you been solicitous for such as are under your charge ; and provided for their souls and bodies ?

III. IN RELATION TO YOURSELF.
1. Have you been obstinate in following your own will, or in defending your own opinion in things either indifferent, dangerous, or scandalous ?
2. Have you taken pleasure in hearing yourself praised, or yielded to thoughts of vanity ?
3. Have you indulged yourself in over much ease, or any ways yielded to sensuality?
4. Has your conversation been edifying and moderate ; or have you been froward, proud, or troublesome to others ?
5. Have you spent over much time in play, or useless employments, and thereby omitted or put off your devotions to unseasonable times ?

Another Examination of Conscience upon the Ten Commandments. To be used for a general Confession, and occasionally at other times.

Have you been guilty of heresy or disbelief, or wilful doubting of any article of faith ? How often ? and for how long a time? Or have you rashly exposed yourself to the danger of infidelity, by reading bad books, or keeping wicked company? How often?
Have you, by word or deed, denied your religion, or gone to places of false worship, so as to join in any way in the worship, or to give scandal? How often?
Have you been ignorant of the articles of your creed, of the commandments, or of any of those things which Christians in your station are bound to know ? For how long a time?
Have you despaired of salvation, or of the forgiveness of your sins ? Or have you rashly presumed upon finding mercy; going on in your sins, without any thoughts of amendment; or depending upon a death-bed repentance ? How long have you been in this way?
Have you, after falling into mortal sin, neglected for a long time to turn to God by repentance ? and for how long a time?
Have you committed any thing that you judged or doubted to be a mortal sin, though perhaps it was not so ? How often ? Or have you exposed yourself to the evident danger of mortal sin? How often ? and of what sin ?
Have you been negligent in the worship of God ? seldom or never adoring and praising him, or giving him thanks ; praying but little, or with little attention; and neglecting to make acts of faith, hope, or love of God? How long has this negligence continued ?
Have you made a sacrilegious confession or communion, by concealing some mortal sin in confession, or what you doubted might be mortal; or for want of a hearty sorrow for your sins, and a firm purpose of amendment; or by being grossly negligent in the examination of your conscience? How often?
Have you received any other sacrament, for example, confirmation, or matrimony, in mortal sin ?
Have you neglected to perform the penance enjoined in confession ? or said it with wilful distractions ? How often ?
Have you presumed to receive the blessed sacrament after having broken your fast ?
Have you been guilty of idolatry, or of giving divine honors to any thing created, or used any witchcraft, or charms, or spells, or such like other diabolical inventions ? How often ? and with what scandal or ill example to others ? · Have you employed prayers or sacred names to superstitious uses ? How often?
Have you consulted fortune-tellers, or made use of any superstitious practices, to find out things to come, recover things lost, &c. ? How often?
Have you given credit to dreams, taken notice of omens, or made any other superstitious observations ? How often ?
Have you blasphemed God or his saints? How often ? · Have you abused the holy Scriptures, or scoffed at holy things? How often ?

The Second Commandment. “Thou shalt not take the name of the Lord thy God in vain."

Have you taken God's name in vain, or used it without respect in common discourse? Have you taken a false oath, or sworn to what you did not certainly know whether it was true or false? Have you taken a rash oath, or without a sufficient reason ? Have you taken an oath to do any thing that was wicked or unlawful? or broken your lawful oaths ? How often?
Have you had a custom of swearing rashly and inconsiderately by the name of God, by your soul, or by the way of imprecation upon yourself? How long have you had this custom ? How many times a day have you sworn in this manner ? Have you sworn by the blood or wounds of God, or any other blasphemous oath? How often?
Have you cursed yourself or others, or any thing else ? and if so, was it from your heart? How often?
Have you been accessory to others swearing, cursing, or blaspheming? How often?
Have you made a rash vow, without sufficient knowledge or deliberation ?
Have you broken any vow or solemn promise made to God? How often?

The Third Commandment. “Remember that thou keep holy the Sabbath day.”

Have you neglected to keep holy the Sunday?
Have you, when prevented from hearing mass on Sundays and holidays, supplied the omission by prayers at home, and taken care that those under your charge did the same?
Have you done any servile work without necessity upon those days ? or been accessory to others so doing? How often ?
Have you spent those days in idleness or in sin ? or been accessory to others spending them so ? How often?

The Fourth Commandment. “Honor thy father and thy mother.”

If a Child.
Have you been wanting in your duty to your parents, by not loving them, or not shewing them due respect; or by disobeying them ? and was it in any matter of moment? Or have you been disobedient or disrespectful to any other lawful superiors ? How often?
Have you desired your parents' death, or cursed them? Or given them injurious language? Or lifted up your hand against them? Or threatened them? Or provoked them to swear, or otherwise to offend God? Or caused them any considerable trouble or uneasiness? How often ?
Have you stolen from your parents, or otherwise wronged them? Or squandered away their substance ? How much, and how often?
Have you neglected to succor your parents in their necessities, either corporal or spiritual ?

If a Parent.
Have you been negligent in procuring that your children should be speedily baptized? Or that they should be timely instructed in their prayers and the Christian doctrine? Or have you been wanting in giving them early impressions of the fear and love of God? Or in taking care of their discharging their duty with regard to the sacraments ? Have you neglected to correct them; or been excessive in your correction ?
Have you neglected to remove from them the occasions of sin, such as wicked companions, bad books, romances, ect ; or suffered them to lie in the same bed with one another, with danger to their chastity ?
Have you flattered them in their passions, or indulged them in their evil inclinations ?
Have you given them bad example? How often, and in what kind ?

If a servant. (Employee)
Have you disobeyed your (employer) Master and Mistress? Have you been wanting in diligence or industry ? Have you injured or destroyed their property through carelessness or neglect ? or suffered others to injure them?
Have you stolen from them, or given any thing away with. out their knowledge ?
Have you betrayed their confidence by revealing their secrets, by tale-bearing, by lies, ect. ?
Have you obeyed or flattered them in any thing sinful ?

If a Master.(Employer)

Have you neglected to watch over the conduct of your servants ?
Have you refused, without necessity, to allow them time to hear mass on Sundays and holidays, or to frequent the sacraments ?
Have you overburdened them with work, or treated them injuriously?

The Fifth Commandment. “Thou shalt not kill.” ·

Have you been guilty of anger or violent passion ? And if so, what scandal was given ?
Have you desired any one's death, through hatred or malice ? or for your temporal interest ? How often ? · Have you revenged yourself of any one by word or action, or desired revenge, or taken pleasure in the thoughts of it? How often?
Have you provoked, challenged, or struck others, or been guilty of quarreling or fighting with them? How often ? And what mischief have you done them?
Have you borne malice to others, or refused to be reconciled to them? For how long a time? And what sort of evil had you in your heart against them ?
Have you procured, or thought to procure, a miscarriage ? or given any counsel, aid, or assistance thereunto ? How often?
Have you done any thing to shorten your own or any other's life, or to hasten death ? or rashly exposed yourself or others to danger? How often?
Have you desired your own death, through passion or impatience? or entertained any thoughts of making away with yourself? or attempted or designed any such thing? How often ?
Have you neglected to give alms according to your condition and ability ? Or to reclaim sinners when it lay in your power? How often?
Have you been guilty of any spiritual murder, by drawing others into mortal sin? Or have you been accessory to the sins of others, by counsel, or command, or provocation, or any other way? How often ? And what sins ?
Have you given scandal, or occasion of sin to others, by lewd or irreligious discourse; by drunkenness or swearing ; by immodesty of dress or behavior, &c. ?

N.B.—The circumstance of scandal is generally found in all sins that are known to others, by reason of the force of ill-example, which encourages others to sin.

The Sixth Commandment. “Thou shalt not commit adultery."

Have you been guilty of any acts of impurity? (Under this head, all sins against purity must be carefully examined ; as well as whatsoever leads to their indulgence or commission.)
Have you been guilty of filthy talking ? of reading immodest books? of indecency of dress? of looking at unchaste objects? of taking any dangerous or improper liberties ?

N.B.-As the sins against this and the Ninth Commandment are most grievous, and, at the same time, most various, the prudent counsel of your director will assist you, if necessary, in a more particular examination.

The Seventh Commandment. “Thou shalt not steal.”

Have you been guilty of stealing, or cheating, or in any way wronging your neighbor in buying or selling, or in any other bargains or contracts ? Or have you been accessory to another's committing any such injustice? How often ? and to what value?
Have you unjustly retained what belonged to another ? How long ? and to what injury?
Have you caused any damage to your neighbor in his house, cattle, or other goods ? How often?
Have you contracted debts without design of paying them ; or without any prospect of being able to pay them? Or have you delayed or refused to pay your just debts when you were able? Or have you, by prodigal expenses, rendered yourself unable; and so wronged your creditors, or your own family? How often?
Have you been guilty of negligence in the securing or ad. ministering of trusts confided to your care, whether for ecclesiastical, charitable, or other purposes ? Has any actual loss resulted from this negligence? To what extent ? Have you been negligent in the administration of property otherwise entrusted to you, as guardian or administrator ? If so, have others thereby suffered ? To what extent ?
Have you been guilty of usury, in the loan of money? How often ?
Have you put off false money? How much ? How often ?
Have you professed any art, or undertaken any business, without sufficient skill or knowledge ? And what injury has your neighbor suffered from it ?
Have you bought or received stolen goods ? or taken of those who could not give? How often?
Have you neglected your work or business to which you were hired, or by contract obliged ? How often ? and to what injury ? Or have you broken your promises in matters of consequence ?

N.B.-In all sins of injustice, whereby you have done any wrong to your neighbor, either in his person, or in his goods, or in his character, honor, or good name, you are strictly obliged to make full satisfaction and restitution, if it be in your power, otherwise the sin will not be forgiven.

Have you, then, neglected or delayed, without just cause, to make satisfaction and restitution, when it was in your power? How long ?


The Eighth Commandment. “Thou shalt not bear false witness against thy neighbor.”

Have you been guilty of telling lies ? And whether in any matter of consequence, or to the injury of any one? How often ?
Have you been guilty of hypocrisy or dissimulation? How often?
Have you entertained a bad opinion of your neighbor without grounds, or judged rashly of his actions or intentions ? How often ?
Have you been guilty of backbiting, or uncharitable conversation, by speaking of the known faults of your absent neighbor ? How often ?
Have you been guilty of the sin of detraction, which consists in taking away or lessening your neighbor's reputation, by publishing his secret faults or defects? How often have you done so ? From what motive ? and before how many ?
Have you been guilty of calumny, which consists in saying of your neighbor what is false or uncertain ? How often? and before how many ?

N.B.-In either case, you are obliged to restore his character, as far as you are able.

Have you willingly given ear to detraction or calumny? Have you taken pleasure in it? Or in any way encouraged it? Or not hindered it when you might ? How often ?
Have you injured your neighbor's honor, by reproaches and affronts, or robbed him of his peace of mind, by scoffs and derision? How often ?
Have you, by carrying stories backwards and forwards, or in any other way caused misunderstanding or quarrels betwixt others? How often ? and to what prejudice ?

N.B.-Here, also, judges, lawyers, solicitors, ect., ought to examine themselves, what injustice they may have been guilty of in managing causes, ect.; as well as accusers, witnesses, ect.

The Ninth Commandment. “Thou shalt not covet thy neighbor's wife.”

Have you taken pleasure in any unchaste thoughts or imaginations ? Have you entertained any impure desires or feelings?

The Tenth Commandment. “ Thou shalt not covet thy neighbor's goods."

Have you desired your neighbor's goods, not caring whether you had them right or wrong? Or been in a disposition of stealing, or otherwise wronging him, if it lay in your power ? How often ?
Have you desired your neighbor's loss or misfortune, or any public calamity, that you might be the gainer by it? How often?

The Commandments of the Church.
I. Have you neglected to keep holy the days of obligation ? Have you worked on those days without necessity, and without leave from your pastor ?
II. Have you neglected to hear mass on Sundays and holidays of obligation? or have you heard it with wilful distractions ? or not taken care that your children and servants should hear it? How often?
III. Have you broken the days of abstinence commanded by the Church ? or eaten more than one meal on fasting days ? or been accessory to others so doing? How often?
IV., V. Have you neglected to confess your sins once a year? or to receive the blessed sacrament at Easter ?
VI. Have you solemnized marriage at the forbidden times ? Have you married within the forbidden degrees of kindred ? or with any other known impediment ?

The Capital or Deadly Sins.

Pride.
Have you been guilty of pride, or complacency in yourself, or contempt of others? How often?
Have you been guilty of vainglory, by doing your actions to procure esteem? How often?
Have you taken delight in the esteem and applause of others ? or have you been uneasy and discontented when you did not receive such esteem or applause? How often?

Covetousness.
Have you been guilty of covetousness, in desiring or loving too much the things of this world? Have you sought after them too eagerly? or been too much distressed at the loss of them ? How often ?
For the sins of Lust, see the Sixth Commandment.
For the sins of Anger, see the Fifth Commandment.

Gluttony.
Have you been guilty of gluttony, by eating or drinking to excess, so as to endanger or injure your health or reason? How often ? and with what scandal ?
Have you indulged an inordinate gratification of your appetite? How often?
Have you made others drunk ? or sought to make them so ? or boasted of having made them so ? How often?

Envy.

Have you envied or repined at your neighbor's good, either spiritual or temporal ?" or rejoiced at his harm? How often ?
Have you been guilty of jealousy, in consequence of any attention or preference shewn to others ? Have you rejoiced to see them disappointed or mortified?

Sloth.

Have you been guilty of sloth, or laziness of mind or body, which has prevented you from discharging your duty ? How often?
Have you neglected your spiritual duties? or discharged them with tepidity or indolence? Have you studied too much your own ease, leading an unmortified and unchristian life?
Have you squandered away much of your time in idleness or useless occupation ?
Have you entertained with pleasure the thoughts of saying or doing any thing which it would be a sin to say or do? How often ?
Have you had the desire or design of committing any sin ? Of what sin? How often ?
Have you gloried in any sin whatsoever ? How often? and before what company ? and what sin ?

N.B.--Here, also, masters and servants, husbands and wives, lawyers and physicians, ecclesiastics and magistrates, &c. ought to examine into the sins which are peculiar to their states, and how far they may have neglected the duties of their respective callings.

Considerations to excite in our Mind true Contrition for our Sins.

1. Place before yourself, as distinctly as you can, all the sins that you are going to confess.
2. Consider who He is, and how good and gracious He has been to you, whom you have so often and so much offended by these sins. He made you— he made you for himself, to know, love, and serve him, and to be happy with him for ever. He redeemed you by his blood. He has borne with you and waited for you so long. He it is who has called you and moved you to repentance. Why have you thus sinned against him? Why have you been thus ungrateful ? What more could he have done for you? Oh, be ashamed, and mourn, and hate yourself, because you have sinned against your Maker and your Redeemer, whom you ought to have loved above all things.
3. Consider the full consequences of even one mortal sin. By it you lose the grace of God. You destroy peace of conscience; you forfeit the felicity of heaven, for which you were created and redeemed; and you prepare for yourself eternal punishment. If we grieve for the loss of temporal and earthly things, how much more for those which are eternal and heavenly? If we grieve at the departure of a soul from the body, how much more at the death of a soul, which is the loss of the presence of the grace of God?“ What shall it profit a man if he gain the whole world, and lose his own soul ?" And – who can dwell with everlasting burnings?” Who can endure to be cast out from the presence of God for ever?
4. Consider how great has been and is the love of God for you, if only from this, that he hath so long waited for you, and spared you, when he might have so justly cast you into hell. Behold him fastened to the cross for love of you! behold him pouring forth his precious blood to be a fountain to cleanse you from your sins! Hear him saying, “I thirst," as it were with an ardent desire for your salvation. Behold him stretching out his arms to embrace you, and expecting you, until you should come to yourself and turn unto him, and throw yourself before him, and say, “ Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son." Let the consideration of these things touch your heart with love for him who hath so loved you, and love will beget true contrition, most acceptable to God.

A Prayer for obtaining Contrition.

I have now here before me, O Lord, a sad prospect of the manifold offenses by which I have displeased thy divine Majesty, and which I am assured will appear in judgment against me, if I repent not, and my soul be not disposed, by a hearty sorrow, to receive thy pardon.

But this sorrow, O Lord, this repentance, must be thy free gift; and if it comes not from the hand of thy mercy, all my endeavors will be in vain, and I shall be for ever miserable. Have mercy, therefore, on me, O Father of mercies, and pour forth into my heart thy grace, whereby I may sincerely repent of all my sins ; give me a true contrition, that I may bewail my past misery and ingratitude, and grieve from my heart for having offended thee so good a God. Permit me not to be deluded with a false sorrow, as, I fear, I have been too often, through my own weakness and neglect; but let it be now thy gift, descending from thee, the Father of lights, that so my repentance may be accompanied with amendment and change of life, and I may be fully acquitted from the guilt of all my sins, and once more received into the number of thy servants. Through Jesus Christ our Lord. Amen.

An Act of Contrition.

O Lord Jesus Christ, lover of our souls, who, for the great love wherewith thou hast loved us, wouldest not the death of a sinner, but rather that he should be converted and live; I grieve from the bottom of my heart that I have offended thee, my most loving Father and Redeemer, unto whom all sin is infinitely displeasing; who hast so loved me that thou didst shed thy blood for me, and endure the bitter torments of a most cruel death. O my God! O infinite Goodness! would that I had never offended thee. Pardon me, O Lord Jesus, pardon me, most humbly imploring thy mercy. Have pity upon a sinner for whom thy blood pleads before the face of the Father.

O most merciful and forgiving Lord, for the love of thee I forgive all who have ever offended me. I firmly resolve to forsake and flee from all sins, and to avoid the occasions of them; and to confess, in bitterness of spirit, all those sins which I have committed against thy divine goodness, and to love thee, O my God, for thine own sake, above all things and for ever. Grant me grace so to do, O most gracious Lord Jesus.

Aspirations before or after Confession.

My Lord and my God, I sincerely acknowledge myself a vile and wretched sinner, unworthy to appear in thy presence ; but do thou have mercy on me, and save me.

Most loving Father, I have sinned against heaven, and before thee, and am unworthy to be called thy child; make me as one of thy servants, and may I for the future be ever faithful to thee. It truly grieves me, O my God, to have sinned, and so many times transgressed thy law; but wash me now from my iniquity, and cleanse me from my sin. I detest my sins, O Lord: 'I abhor my wickedness: I confess my ingratitude, and seek refuge in thy mercy.From this moment I purpose never more to offend thee : oh, let me suffer all kinds of pain and infamy, nay even death itself, rather than return to my former course of life, and live thy enemy.O loving Father, assist me by thy grace, that I may bring forth worthy fruits of penance, and not suffer my sins to go unpunished.Now, O Lord, I begin to live, not trusting in my own strength, or in the resolutions I make, but in the multitude of thy mercies. Perfect, O God, the work which thou hast begun in me. Thou hast given me peace and understanding ; but, wretched sinner that I am, how ungratefully have I abused all thy gifts. And yet now, with all the tenderness of a loving Father, thou recallest me from sin, and rescuest me from hell and everlasting damnation.Alas! my soul is full of anguish and confusion at the recollection of the many sins whereby I have offended thee, my merciful Redeemer, made myself a slave to the devil, and provoked thy anger.Oh, that I had never transgressed thy commandments, nor fallen into such an abyss of misery and calamity! Oh, that I had never sinned! Happy those souls who have preserved their innocence: oh, that I had been so happy!

But now I am resolved, with the help of thy grace, to be more watchful over myself, to amend my failings, and fulfill thy law. Look down on me with the eyes of mercy, O God, and blot out my sins.Forgive me what is past, and, through thine infinite goodness, secure me, by thy grace, against all my wonted failings for the time to come.

My sins surpass in number the sands of the sea, and I confess myself, O Lord, unworthy of thy mercy; but thy goodness is above all my offenses.Thou hast declared, O Lord, that there is joy in heaven for the conversion of a sinner; grant me, then, the grace of true repentance, and let heaven rejoice at my amendment.
Thou willest not the death of a sinner, but that he be converted and live ; grant me, then, that spiritual life which I need; for behold, O Lord, I sincerely desire to live to thee.Thou didst come, O dear Redeemer, not to call the just, but sinners, to repentance; behold a miserable sinner here before thee: oh, draw me powerfully to thyself.
Have mercy on me, O God, according to thy great mercy; and, according to the multitude of thy tender mercies, blot out my iniquities. Sprinkle me with thy precious blood, and I shall be whiter than snow. Let not thy precious blood, my dear Savior, be shed for me in vain ; but may it now bring forth in me the fruit of sincere repentance, and open to me the way to life everlasting. How great is thy goodness, O Lord, in having so long spared such a worthless servant, and waited with so much patience for his amendment. What return shall I make for thy infinite mercies ? Oh, let this mercy be added to the rest, that I may never more offend thee : this single favor I earnestly beg of thee, O Lord, viz. that I may for the future renounce my own way to follow thine.
Help me, O Lord my God, and have compassion on my sinful soul. Amen.

Directions for Confession.

Approach the confessional in a humble and contrite spirit, and, with your head and hands uncovered, kneel down by your confessor. Then, making the sign of the cross, say, Benedicite, or, “ Father, give me thy blessing." After he has given the benediction, say the Confiteor, as far as the words, “ mea culpa ;' then say, “ Since my last confession, I accuse myself of — ." Here name all the sins which you have recalled to mind since your last confession ; and, in confessing them, be sure to observe these rules :

1. Let your confession be entire; i.e. do not knowingly conceal any one sin, otherwise, so far from obtaining absolution, you do but add to your sins. State the kind of sins you have committed, and, as far as you can, their number; and mention any circumstances which you think aggravate the character of your sins : as, e.g. sins of thought are worse in church than out of it; anger may be felt for a longer or shorter time, or with more or less consent of the will ; and so on.

2. Let your confession be pure. Let every thing be mentioned sincerely and exactly, without any disguise or dissimulation ; let certain things be mentioned as certain, doubtful as doubtful. Avoid all excuses for yourself, either direct or indirect; and take the greatest care not to throw blame on any one else, or to mention or point at any third person. Avoid all superfluous words and matter, and every thing which does not directly concern the integrity of the confession. Be as concise as you can, consistently with fullness and candor.

3. Let your confession be humble, remembering that you are, in an especial manner, in the presence of God, from whom, through his priest, you are seeking and expecting pardon. The thought of God at this moment will be your best protection against all false shame, insincere trifling, and affectation.

After you have confessed all your sins, according to these rules, say, “ For these and all my sins which I have ever at any time committed against God, my neighbor, or myself, I am heartily sorry, for the love of God; I purpose amendment, and seek pardon of God, and penance and absolution from thee, my ghostly Father; Ideo precor, or, “ Therefore I beseech, Blessed Mary,” &c., to the end of the Confiteor.

Then listen attentively and humbly to the direction and advice of your confessor, and be fully resolved to do whatever he bids you to do, either in the way of penance, or restitution, or reparation, or for the avoiding of sin in future.

After Confession.
1. As soon after confession as you conveniently can, perform your penance, and renew your resolutions of avoiding all sin, and of adopting all the means for so doing, by avoiding the occasions and temptations of sin; and then you may have a perfect confidence, with devout thankfulness, that all your sins, through the mercy of God, are forgiven.

2. Consider how you can amend your life. This will be best done by fixing your attention on one or two of your more prominent defects of character, and directing your chief efforts to overcome these by such means as the following:

1. Conceive a strong desire to overcome these faults, frequently renew your resolution, and examine yourself particularly upon them.

2. When you commit them, punish yourself in some way for it.

3. Endeavor always to have the thought of Christ present in your mind, and direct short prayers to him, especially when you are attacked by temptations, or when you are necessarily exposed to the danger of sinning.

4. Meditate frequently on those subjects most calculated to excite your fears, hopes, and affections, as death and judgment, the love of God, his kindnesses to you, his promises, &c. Be earnest, and persevere, with a good hope of victory, through the grace of Christ.

Prayers after Confession.

1. Accept, O Lord, I beseech thee, this my confession, and mercifully pardon all my deficiencies, that, according to the greatness of thy mercy, I may be fully and perfectly absolved in heaven; who livest and reignest with the Father and the Holy Ghost, ect.

2. O almighty and most merciful God, who, according to the multitude of thy tender mercies, hast vouchsafed once more to receive this prodigal child, after so many times going astray from thee, and to admit him to this sacrament of reconciliation; I give thee thanks with all the powers of my soul for this and all other mercies, graces, and blessings bestowed on me, the most unworthy of all sinners; and prostrating myself at thy sacred feet, I offer myself now to be henceforth for ever thine. Oh! let nothing in life or death ever separate me from thee. I once more renounce with my whole soul all my treason against thee, and all the abominations and sins of my past life. I renew my promises made in baptism, and from this moment I dedicate myself eternally to thy love and service. Oh! grant that for the time to come I may ever fly and abhor sin more than death itself, and avoid all such occasions and companies as have unhappily brought me to it. I resolve henceforth to fly them all, by thy divine grace, without which, of myself, I can do nothing. I resolve to perform such and such devotions for obtaining this grace. I resolve to fly idleness, and to set myself a regular order and method of life, for the time I have yet to come. I beg thy blessing upon these my resolutions, that they may not be ineffectual, like so many others I have formerly made; for, O Lord, without thee I am nothing but misery and sin. Supply, also, by thy mercy, whatever defects have been in this my confession. I am sensible that it hath been very imperfect, and that I was far from having that true sorrow which the heinousness of my sins required; but let the precious blood of thine only Son make up this deficiency. Accept of my poor performance, such as it is, and give me grace to be now and always a true penitent, through the same Jesus Christ, thy Son. Amen.

A PROTESTATION,

Recommended by St. Francis of Sales, to be made by the penitent in presence of his Director, by way of engraving in his soul a firm resolution of serving God. It may be used also in private.

I, N. N., placed in the presence of the eternal God, and of all the court of heaven, having considered the exceeding mercy of his divine goodness towards me, a most unworthy and wretched creature, whom he hath made out of nothing, preserved, maintained, and delivered from so many dangers, and loaded with so many benefits; but, above all, having considered the incomprehensible sweetness and clemency with which this most good God hath so graciously spared me in my iniquities, so frequently called upon me, inviting me to amend, and so patiently expected my repentance and conversion until this present time, notwithstanding all my ingratitude, disloyalty, and infidelity, whereby deferring my conversion, and despising his graces, I have so unadvisedly offended him; having, moreover, considered that, upon the day of my holy baptism, I was so happily and holily vowed and dedicated to my God to be his child; and that, contrary to the profession then made in my name, I have so many times, so execrably and detestably, profaned and violated all the powers of my soul and senses of my body, applying and employing them against his divine Majesty; at length, returning to myself, prostrate in heart and mind before the throne of the divine justice, I acknowledge, confess, and avow myself lawfully attained and convicted of high treason against his divine Majesty, and guilty of the death and passion of Jesus Christ, by reason of the sins which I have committed, for which he died, and suffered the torments of the cross; so that I am worthy to be cast away, and condemned for ever.

But turning myself towards the throne of the infinite mercy of the same eternal God, having detested, from the bottom of my heart and with all my power, the many transgressions of my past life; I most humbly beg and crave pardon, grace, and mercy, with an entire absolution from my offenses, by virtue of the death and passion of the same Savior and Redeemer of my soul; on which relying, as on the only foundation of my hope, I confirm again and renew the sacred profession of allegiance made in my behalf to God at my baptism; renouncing the devil, the world, and the flesh; abominating their horrible suggestions, vanities, and concupiscences, for all the time of this present life, and for all eternity. And converting myself unto my most gracious and merciful God, I desire, purpose, determine, and resolve irrevocably to serve and love him now and for ever. And to this end I give and consecrate to him my spirit with all its faculties, my soul with all its powers, my heart with all its affections, and my body with all its senses; protesting that I will never more abuse any part of my being against his divine will and sovereign Majesty ; to whom I offer up and sacrifice myself in spirit to be perpetually a loyal, obedient, and faithful creature, without ever unsaying, revoking, or repenting me of this resolution.

But if, alas! by the suggestion of the enemy, or through human frailty, I chance to transgress, in any thing whatsoever, this my purpose and resolution, I protest and determine from this very hour, by the assistance of the Holy Ghost, to arise again as soon as I shall perceive my fall, and to return anew to the divine mercy, without any delay or protraction whatsoever. This is my will, intention, and resolution, inviolable and irrevocable, which I profess and confirm without reservation or exception, in the same sacred presence of my God, and in sight of the whole triumphant Church, and in the face of the Church militant my mother (who hears this my declaration, in the presence of him who, as her officer, hears me in this action].

May it please thee, O my eternal God, almighty and gracious Father, Son, and Holy Ghost, to confirm me in this my resolution, and to accept this inward sacrifice of my heart, in the odor of sweetness. And as it hath pleased thee to give me inspiration and will to do this, so grant me power and grace to perform it. O my God, thou art my God, the God of my heart, the God of my soul, and the God of my spirit. So I acknowledge and adore thee now and for ever. Live, O Jesus!

A Thanksgiving after Confession.

I return unto thee, O Lord Jesus, and give thee thanks that thou hast been pleased to cleanse me from the foul leprosy of my sins. Blessed be thy Name, O Lord, for ever and ever. Truly thou art a Savior who rejectest none that come unto thee seriously desiring to repent, but receivest them into thy favor, and numberest them with thy children. I acknowledge and adore thy mercy, and dedicate myself wholly to thy service hereafter. Assist my weakness, and suffer me not again to fall into my past sins and be separated from thee; but so bind my heart and soul to thee with the cords of thy love, that I may say with the Apostle, Who shall separate me from the love of Christ?

Psalms lxxxiv. cii., pp. 561, 610, may also be used here.

Source:The Golden Manual: Being a Guide to Catholic Devotion, Public and Private p166. 1850

4.  With regard to the Extraordinary Form of the Roman Rite, which the document falsely calls the Extraordinary Rite, the document refers to “authorized priests”, but no priest in good standing needs authorization to offer the Holy Mass according to the Extraordinary Form of the Roman Rite (Motu Proprio Summorum Pontificum, art. 2). What is more, the document limits the offering of the Holy Mass according to the Extraordinary Form or Usus Antiquior of the Roman Rite in the Papal Basilica of Saint Peter to the Clementine Chapel, at four fixed times. Is it supposed, therefore, that, each day, only four priests will be permitted to offer the Holy Mass according to the Usus Antiquior in the Papal Basilica of Saint Peter? Since universal Church law permits the individual priest, in such circumstances, to offer the Holy Mass, according to either the Ordinary Form (Usus Recentior) or the Extraordinary Form (Usus Antiquior), the directive in question is in direct violation of universal Church law.

Source: Cardinal Burke

This word "priest" signifies or means a man whose duty it is to discharge the functions of divine worship. This is evident from the signification of the word "presbyter,” from which priest is derived. This word "presbyter,” when considered according to the rules of the grammarians, signifies a man who is old and already advanced in years ; but in the secondary and no less important sense, it means a man who is wise, and sensible, and prudent, who no longer either feels or exhibits the lightness or the indiscretion of youth, who is of firm counsel, and whose judgment is matured. These were, ordinarily speaking, the persons who were engaged and employed in the public worship, and by the Fathers of the Church in the primitive times they were called "Majores" not that in reality they were older in years, but only that they were greater and more perfect in morals, for the wise man says that there are two kinds of old age — the one reckoned by the number of years — the other esteemed by the integrity of life. Hence the words of a priest are not necessarily those of a man who is old, but of one who leads an irreproachable life. For this reason they give to them, and suppose in them the qualities of venerable and prudent persons, that they call them "Fathers,” and style them " Reverend.”

Priests: Examine yourselves to see if you are worthy to be reckoned among those whom the Fathers called "Majores ” in the ancient Church. See whether you have the wisdom, the prudence, the judgment, the piety which will make you venerable and respected in the eyes of the people, and acceptable to them. Perhaps you are more remarkable for the levity of youth than for the gravity of morals. It may be that indiscretion is most to be found where it should least exist, and that you exhibit it every day in society; which is unbecoming the dignity, the gravity, and the piety of a priest. Instead of regulating and controlling your passions (as did the Majores of the Primitive Church), perhaps you give them an unbridled license, so that they become a disedification to your ministry, and an oppression to your people. Should these faults exist, regret them with all your sorrow, and resolve to amend, and to provide for their future regulation.

2. From the word “ Sacerdos .”

Consider well what this word “ Sacerdos ” signifies. When considered with regard to God, it signifies one who offers sacrifice. When taken with regard to the people for whom the priest labors, it means “ Sacra dans,” one who gives sacred things ; “ Sacra docens ” one who teaches holy things ; “ Sacer dux,” a sacred or holy leader of the people in all that concerns the worship they give to God, and the sanctification of their souls.

All these terms, as is plain, clearly signify and intimate that the whole duty and employment of a priest are entirely taken up with the Almighty God, and with the people. Should he devote himself to the indulgence of his pleasures or amusements, or give himself up to secular pursuits, he will travel beyond the pale of the duty which is signified by the name he bears ; for it is unbecoming for one bearing the name of priest to mix himself up with worldly affairs, and to abandon the sanctuary where he has been called to labor.

The priest, therefore, should be altogether confined to the labors of his ministry. The name “ priest or sacerdos ” implies that. He is to labor for God by the sacrifices which he offers him, and for the people, by administering the sacraments to them, and instructing them in the Word of God. He should have intercourse with God by constant and fervent prayer, and with the people by communicating to them the lights and graces which he has received in that intercourse. The Almighty God he honors, by rendering Him the sovereign glory and worship which are his due ; and the people he saves by sanctifying their souls in all the exercises of religion. Thus it is that a priest should be worthy of the name he bears.

Priests: See how little you labor for God, and for your people. Behold how devoted you are to the world, and to creatures; how given over to pleasure and amusements. All these things you renounced when you became a priest; and now by returning to them, you disgrace and make little of the name you bear. Resolve never to forget that the name of priest is your name ; and never to abandon the duties of your state for anything else whatsoever.

Source: Ecclesiastical meditations suitable for priests on the mission and students in diocesan seminaries, 1866

"How ironic it would be if the “Christian house church” — that concept so dear to the antiquarianizing liturgical revolutionaries who took it as a pretext for their streamlined modern prayer-service — turned out to be the place where the Tridentine Mass in all its medieval and Baroque density, albeit in temporarily humble circumstances, survived the coming persecution of Catholics." New Liturgical Movement.

• Building Home Altar (New Liturgical Movement)
• Private Chapels brought to Light by Social Distancing (Liturgical Art Journal)
• Portable Altars in Malta (Liturgical Art Journal)
• The Domestic Church: The Catholic Home (The Fish Eater)
• A family realizes a longtime dream of a Home Chapel (Archdiocese of Saint Paul and Minneapolis)

Catholic Persecution and Private Chapels in America

"It was to gain religious liberty that the pioneer Catholics of the old world left their comfortable homes in Europe to brave the unknown hardships of the new Province upon the shores of Maryland; which freedom of conscience they granted to all comers as far as was in their power. But they themselves met with intolerance when English rulers later came into power and sought to enforce the then bigoted laws of Great Britain.

Colonel Bernard U. Campbell in his “Life and Times of Archbishop Carroll” tells us that as late as 1758 an attempt was made to pass a bill to prevent the growth of Popery, by which priests were to be rendered incapable of holding any lands and forbidden to make any proselytes under penalty for high treason; and which further provided that no person educated at foreign Popish seminaries should be qualified to hold land or inherit any estate within the new province.

This bill, which did not pass, seems to have been aimed particularly at John Carroll, who later became the first Catholic Bishop of the New World; Charles Carroll, signer of the Declaration of Independence; and Robert Brent, afterwards, first Mayor of Washington, who were all heirs to large estates in Maryland and at that time were boys being educated abroad at Catholic institutions.

Colonel Campbell further states that though this bill did not pass, the early Catholics were compelled to pay a land tax exactly double that exacted from others; that Catholic places of worship were forbidden and Catholic education not permitted; that Catholics were declared unfit to hold public office and that the Council even granted orders to take children away from the “pernicious contact of their Catholic parents.”

Nor did these days of intolerance pass until the Revolutionary period had broadened the minds of men and united all Americans in a more truly Christian spirit.

“In 1774 when the Reverend John Carroll returned to America, a priest, it is not believed,” says Colonel Campbell, “that there was a public. Catholic Church in all of Maryland.” “St. Peter's in Baltimore had been begun but never finished, being closed by the authorities.” And it was not until 1776 that the ban against public Catholic worship was removed.

It is not to be inferred from this, however, that Catholicity was crushed out, nor Catholic worship abolished. The well-to-do Catholics of that period had private chapels in their own homes upon their large estates and here the family and its many retainers, would gather for service whenever a faithful pastor came that way in the ministry of his duties. Of these early private chapels, in the vicinity of the present city of Washington are known to have been three: Queen's Chapel, a part of the large estate of Richard Queen, Esq., situated amid the wooded hills of Langdon; the Capitol Hill Chapel of Cern Abbey on the Duddington estate; and one in the manor house of Notley Young near the present corner of Tenth and G Streets S. W., where Father Devitt, Professor of History at Georgetown College says public Mass was first said in Washington, after it was permitted.

Father John Carroll finding this condition of catholicity in 1774 began his ministry from his own home near Rock Creek in the vicinity of Forest Glen. Here his zealous mother had maintained a small private chapel for her own family use and this was the nucleus of the present St. John's Church. After 1776, however, when the law against public Catholic worship was abolished, Father Carroll built an humble frame Church near his home, which was without doubt the first public Church in the vicinity of the District of Columbia. Father Carroll was ordained the first Catholic Bishop of the New World and was later made Archbishop. In 1789, Georgetown College was built with a small chapel attached, which in 1792 was superseded for public worship by Trinity Church, served by the same Jesuit Fathers."

Source: Records, Volume 23,Columbia Historical Society (Washington, D.C.)

' Repleti sunt omnes Spiritu Sancto.” — A cts., ii., 4.

1. Its great excellence.

The Almighty God, in the institution of this sacrament, has given to his people one of the greatest marks of his mercy. For their benefit He has given to certain men, chosen by himself, a great measure of spiritual power, and grace and wisdom to discharge properly those ecclesiastical duties which concern the whole community. This great power is given to men not for themselves alone, but for the whole Church, and those who receive it, constitute or form the visible government of the Church, and are established as a ministry for the people. Under the Vicar of Christ, the successor of St. Peter, bishops and clergy are appointed to build up the house of God, and to govern and to sanctify the faithful.

What Moses did with the Jews, leading and guiding them under the direction and inspiration of God, so the prelates of the Christian Church now do in the way of governing and instructing the body of Christ, which is the flock committed to their care. This ministry, so excellent in itself, and so necessary for the public good, has great diversity of office and duty, and, at the same time, wonderful unity of end and purpose. Through it the Church administers the sacraments, and thereby conveys to the souls of men the saving grace of Christ.

Priests offer to the Almighty God the great sacrifice of the Mass, which is substantially the same as the sacrifice of the Cross, and which continues and applies the wonderful fruits thereof. For the purposes of sacrifice, clergy are by their holy orders consecrated by God, and set apart from the rest of the faithful, as the tribe of Levi was separated for the service of God from the rest of Israel. Thus do priests, in the holy sacrifice, exercise the power which is given to them over the natural body of Christ ; and the souls of the faithful, which are the mystic body of Christ, they cleanse from their sins, and they instruct and bring up in the way of virtue.

Thus are priests, through this sacrament, made the fathers of the people. They are the shepherds of the flock. They hold the keys of the Church. They are the faithful dispensers in God’s house of his heavenly treasures. Through their hands grace and mercy flow, and God, through them, confers his gifts and spreads abroad his benedictions. The divine power is strikingly manifested everywhere, but it is especially so in this sacrament, where God has exhibited, under visible signs and forms, the greatest mercy, and the kindest consideration for his people. Behold in all this the excellence of this heavenly sacrament.


2. On the dispositions required .

The conditions and dispositions required for the worthy reception of this holy sacrament are two-fold — the first remote, the second proximate.
The remote consist, in the first place, in having a divine vocation to the priesthood. This involves in it, and requires, purity of intention and innocence of life; or, at least, an experience for a considerable time of habits of virtue.
(...)
The cleric should consider well, that he should have full knowledge and instruction on the nature of the order for which he is preparing. He should know whether or not that particular order is a sacrament. He should understand the full extent of the spiritual power conferred by it, the special dispositions which it demands, and the virtues which it requires the recipient to practice.

The proximate dispositions are those which immediately precede or accompany the ordination. The careful study of the rite of the Pontifical concerning the order to be received is enjoined, not only that the ceremony may be known, but also that the cleric who receives the order, may profit by the instructions which the bishop gives him. The cleric who receives the order, should also make beforehand the confession of his sins to ensure his being in the state of grace, for it should be his special care that the holy sacrament of orders, which is given to him for the public good, should be properly received, and, as it can be conferred upon him but once, that it should be then conferred upon him well.

To make a retreat for some days before the reception of this sacrament is also judged necessary, that the cleric, separated from the world and from all intercourse with men, may beg of God the knowledge of his holy will, and the grace to fulfill it; and that he may also learn to love the virtues of the priesthood, and to acquire the ecclesiastical spirit.

This was the manner in which God acted with His great servant Abraham, when He was bringing him to the observance of His holy will, and to all perfection. He made him leave his country, and his father’s house, and go into the desert. When Moses wanted to know the will of God he left the company of men, and sought silence and solitude in which he could commune with God, and our Divine Saviour, before he undertook his public mission, made a retreat for forty days in the desert to show priests how to prepare themselves by retreat to acquire the virtues, and to discharge the arduous duties of the priesthood.

The cleric, during his ordination, which is the most solemn moment of his life, should reflect on the perpetual sacrifice and consecration which he makes of himself to the Almighty God. At that holy and awful time he should offer the thoughts, words, and deeds of his whole life to the love and service of God. In the case of sub-deaconship he contracts before God and the Church the vow, or, at least, the obligation of chastity, and resolves to regulate his passions by their subjugation, and to die to all the disordered pleasures of the senses. He also makes the sacrifice of his will, for in future the will of his bishop or superior is a rule and law to him. Priests, before the ceremony of their ordination, is concluded, make to the bishop a solemn promise of this ecclesiastical obedience.

The cleric, at his ordination, renounces the world and the things of the world. He gives up friends, and country, and home. From the day that God has anointed him as His priest, and poured out His spirit upon him, God is to him as His eternal portion, and he is dearer to Him than his people, or his father’s house.

Ask yourselves what were your dispositions at your ordination. Were you then in the state of grace and friendship with God ? Did you enter into his house to become his enemy? Did you come into the Church “ sicut fur et latro” to betray its most sacred interests, and to violate its most holy obligations? Since your ordination where has been your purity, your obedience, your perfect life? Have you been the man of sin seated in the house of God, or have you been the faithful dispenser of God’s mysteries, and the minister of all goodness and blessing to his people.

Let us pray to God in the words of the Pontifical, "Abundet in nobis totius forma virtutis, auctoritas modesta, pudor constans, innocentiae puritas, et spirituals observantia disciplinea.”

Source: Ecclesiastical meditations suitable for priests on the mission and students in diocesan seminaries, 1866