CAPG's Blog 

Is it a small thing unto you that the God of Israel hath separated you from all the people, and joined you to himself, that you should serve Him in the service of the tabernacle, and should stand before the congregation of the people, and should minister to Him? Numbers XVI, 9

Blessed is he whom Thou hast chosen and taken to Thee: he shall dwell in Thy courts. We shall be filled with the good things of Thy house; holy is Thy temple. Psalm LXIV, 5.

One of the works that craves the sympathetic cooperation of all Catholics, especially our Catholic parents, is the recruiting of young men for the service of the altar. The very existence of religion and its advancement in the world depend upon the constant supply of those ambassadors to whom God has delegated His mission and His power. The priest is the propagator of Christ's doctrines, the dispenser of His graces, the lieutenant of the Holy Ghost in the work of man's sanctification. The Holy Ghost is continually operating in individual souls, striving to keep them in a state of grace, or striving to restore it to them when it is lost, but in this sublime effort His instrument is the priest. The Holy Ghost floods the intellect with the light of faith, but it is the words of the priest that set the rays in vibration. The charity of the Holy Ghost warms men's cold hearts and moves their wills, but this is done through the Sacraments conferred by the hands of the priest. It is God's
desire to remain with us, to be the nourishment of our souls, but He depends on His priests to utter the words that keep Him in our tabernacles. "Where there is no priest there is no sacrifice says the (..) Cure d'Ars; "where there is no sacrifice there is no religion; where there is no religion there are no reasonable men, only brutes destroying each other."

True, the Christian faith might subsist for a time, even though Christ's ambassadors had disappeared, but once the souls of men were deprived of the benefits of absolution and of that heavenly manna which is Christ's own Body and Blood, they would soon pine away and die a spiritual death. Without the priesthood the light of faith would soon dwindle and disappear altogether. This has been the result in every land where persecution has succeeded in banishing the clergy. We have only to mention the instance of England under the Tudors, or of Japan under Tiacosama. A vital affair, then, in the life of the Church, is the filling up of the priestly ranks to continue the work of those whom death claims, or whom age and fatigue oblige to lay down the burdens of the ministry.

Before the Council of Trent, the old monastic and cathedral schools educated youth in preparation for the service of the altar. The universities crowned these preliminary studies with courses of philosophy and theology, and the young Levites then started out to labor for souls. But the upheaval of the sixteenth century caused such disruption in this order of things, the leaven of heresy tainted the wells of knowledge to such an extent, that the Fathers of the Council of Trent had to initiate other methods and provide other means for the rearing of the future servants of the sanctuary. It was then that they resolved that every country, every diocese even, should provide its own pastors and carefully train them to meet the spiritual needs of the faithful. They decreed that institutions should be established where young men showing signs of a vocation to the priesthood should be trained in science and virtue. These institutions they called seminaries. The name was well chosen. In its etymological sense, "seminary" means a nursery where saplings are planted and carefully tended until they are strong enough to resist the action of the elements, when they may be transferred to other soil. In the minds of the Fathers of Trent, the saplings were to be the young men destined for the priesthood, who, after they had been strengthened morally and intellectually, should go out into the world to spread the Faith by their teaching and uphold it by their example.

This wise legislation of the Council of Trent has been the salvation of the Catholic religion ever since the sixteenth century. For the past four hundred years, our seminaries have supplied the Church with her ministers, and the prospects are that for centuries to come the Church must look to the same sources for them. Such being the case, the question of the recruiting of the priesthood should concern every Catholic, layman and cleric; it should, in fact, appeal to all who have the interests of our holy religion at heart; for we are all responsible to God in some way or other for the soul of our neighbor.

In recent years the number of young men who enter our diocesan seminaries has diminished in a marked degree, and yet the needs of the Church have grown with the spread of the Faith, not merely at home but in foreign lands. Our bishops everywhere are deploring the scarcity of priests to cater to the religious wants of Catholics; the foreign missions are clamoring for workmen; everywhere, at home and abroad, the harvest is ripe, and there are not reapers enough to gather it in.
The glamor of the world naturally at tracts inexperienced young men, and it is sad to think that Catholic parents will not turn a hand to influence their decisions. There was a time when the prospect of seeing a son at the altar was a father's or mother's highest ambition on earth, but that time has evidently gone. Wealth and honors and the pleasures of life have too strong an attraction; abnegation and poverty and suffering in the footsteps of the Crucified seem too great a sacrifice to ask from the sons of worldly minded Catholic parents. And yet the claims of religion are just as cogent as they ever were. The need of holy and learned priests is greater than ever before; for in these strenuous times, souls not merely must be fed with the Bread of Life, but they must also be fortified against the pernicious doctrines and influences that are rife on every side.

A heavy responsibility shall rest on the shoulders of some one, and if it is parents who discourage their sons from entering the ranks of the priesthood, they should be warned while there is yet time. God's designs are never thwarted with impunity. To parents, preferably to all others, He has confided the eternal interests of young souls. Their duty is to try to discern early His providential designs and to second their execution. Parents should be the first to foster in a child the germ of vocation to the priesthood, when it begins to show itself; above all, they should be watchful, lest the frail germ be stifled amid worldliness and the temptations of life. When the moment comes for its final blossoming in the seminary or in the novitiate, they should not hesitate to give their son willingly to God, in order that in the course of time he may not only honor them in the dignity of his priesthood, but also and this should be of much greater moment for them that they may have their in direct share in their son's labors in the Master's vineyard and their own reward for eternity.

So much for the candidate to the priesthood; a word now about his training in the novitiate or the seminary. How may lay-Catholics help in this work? By contributing to the support of those institutions wherein priests are educated. The precept obliging us to support our pastors has a wider range that is generally supposed, nor is it restricted to the needs of the moment. The young seminarian of today will be the pastor of tomorrow, the novice of today will be the missionary of tomorrow; and if we understand our obligations aright, the future as well as the present has its claim upon the generosity of all who are able to help.

From those who are favored by fortune more generous sacrifices may be asked. The Spirit of God breathes where It willeth. We know too well that the whispering Voice calling a child to the sanctuary is often heard in homes where worldly wealth is a stranger, and it often happens that no matter how pressing his desires, how lofty his hopes, how urgent his call, the young man sees the priestly career closed against him unless some generous benefactor steps in and provides the wherewithal to enable him to carry out his wishes. One of the most Godlike of charities, when a family is in a position to do so, is to provide for the education of a young priest either in a diocesan seminary or in a religious community. God promises His blessing to the generous giver, even when an alms is doled out for the mere welfare of the body; how much more readily will He bless those who give of their substance to save immortal souls! Wealthy Catholics should seize this opportunity of showing their generosity. They may not be called by God directly to save souls, but it is their privilege, if they will only use it, to help those who are called by God directly to save souls.

To sum up. There is a great scarcity of priests to carry out the work of the Church. Let young men who feel the call to the priesthood not hesitate to follow it. Let Catholic parents be generous in giving their sons to God when His holy will is made known to them. Let the Catholic laity, the well-to-do especially, be generous in helping on the work of training in our seminaries. All may not be able to give of their worldly substance, but all may help by their prayers. Let us ask God to supply His Church with holy and learned men who will carry on the work which He Himself began during His earthly career.

Source: Fireside messages : adapted for reading in Catholic homes by Rev. E.J. Devine, S.J.

The Catholic Church never changes. 

As her divine Founder is unchangeable, so His Church remains ever the same.

"Is there then to be no progress in the Catholic Church?a learned monk of the fifth century asks. He gives himself the correct answer: "God forbid! Only it must be progress, not alteration in the faith. The idea of progress is growth in identity; alteration means a change from one thing to another. May the whole Church, and each one of the faithful, grow in wisdom and knowledge; not altering, but advancing in the same doctrine, mind, and faith. The doctrines of the divine philosophy of Christianity may be developed, defines, and perfected, but they cannot be altered, diminished, or mutilated without sin. They may, indeed, gain additional proof, light, and definiteness, but to do so they must retain their fullness, integrity, and essence." ( Vincent of Lerins).

With this answer in mind, we shall be able to distinguish between true and false progress, between reality and sham. Growth in wisdom and knowledge, while preserving the identity of truth; advancement in doctrine, mind, and faith; development of Christian philosophy by looking for additional proofs, light, and definiteness - here is what we understand by progress.

Away with your hazy definitions and foggy notions, ye philosophers of the "unknowable,"  ye advocates of "modern" progress! Away with your lying ideals of intellectual advancement, your will-o'-the-wisps of moral and temporal progress! You maliciously accuse the Catholic Church of being the enemy of all progress, while you attempt to reduce mankind to the abominable condition of paganism. Where do you find real progress outside the Catholic Church? Accumulation of wealth or centralization of power under a tyrant is not progress.

The Church encourages not only spiritual progress, but temporal prosperity like-wise. The highest spiritual aims do not interfere with industrial and material prosperity. Look at the history of the Church. "There grew up under the shadow of her mighty Cathedrals those centres of commerce, each one a very forest of towers and spires, palaces, with whose magnificence the residences of no modern millionaires can compare." (Hettinger).

 All the marvels of medieval art, of which only a few memorials remain, were wrought not by the toil of the overcrowded, destitute poor, as is now so often the case, but the humblest as well as the highest shared in the splendor of commercial prosperity. The grand market-places and spacious halls of commerce in Belgium tell us of the material progress that has lasted for centuries and is evident at the present time among a thoroughly Catholic nation. The gorgeous halls of that solid building now used as the University of Louvain was once the place of assembly for the guild of the wool-merchants when religion flourished most in Belgium. Progress, moral and material, follows the steps of the Church. Wherever and whenever the Catholic Church freely exercises her glorious mission, unfettered by temporal governments and secret societies, there true progress flourishes, and peace and prosperity abound.

Source: Spiritual Pepper and Salt for Catholic and non-Catholics, by Bishop William Stang

He was baptized and became a member of the Catholic Church. He was instructed in the faith of Christ. His parents gave him a sound Catholic education; he was frequently nurtured by the holy sacraments. He looked upon Mary as his loving mother and he felt happy in the company of angels and saints. But - oh the dreadful change! - he now spurns the doctrine of the Church, he laughs at believers, he ridicules religious practices, he considers all priests consummate hypocrites, he scorns the ignorance and credulity of simple people.

What has brought about this radical revolution?

He says he has examined things for himself, he has investigated matters thoroughly, he has read, studied, and weighed arguments, and he has come to the conclusion that religion is an imposition.

He lies.

He has examined nothing for himself; he has neither time nor talents for deep study. He has never been able and will never be able to read the product of our master-minds, the great works of our Christian philosophers and Catholic Theologians. If he had studied and reflected, he would not give knowledge as a cause of unbelief; for knowledge leads to religion. He may deceive children with his clatter of speech and his air of wisdom; he cannot thus cheat a sensible man.

Come, and I will show you why you lost your faith. Your pretended infidelity is nothing but the corruption of your wicked heart. You have fallen intellectually, because you have sinned against the light, and now spiritual darkness lies heavy upon you. You boast of it, - boast of your shame and degradation! I never met a turn-coat of this type who was sober, just, and chaste. I never heard of good men falling away from the Church, but I have often heard of good men coming into the Church.

Bergier, who lived in the midst of the famous French infidels and read all their works, affirms that their infidelity had no other source than licentiousness and the unbridled sway of their passions. The royal protégé of Frederic II, the arch-infidel Voltaire, was no exception. The king wrote of him to Dargot: "Voltaire behaved here like a consummate scoundrel and cheat. He is a wretch...the most wicked fool I have ever known. You cannot imagine what duplicity, cheating, and villainy he practiced here."

Passions cause men to lose the light of faith. "Every one that doth evil hateth the light, and cometh not to the light, that his works may not be reproved." (St. John iii, 20). The great St. Augustine traces all intellectual errors to moral errors: "All error is, in a certain sense, founded on sin." And the distinguished theologian Suarez writes: "Sin alone deceives the soul when, after deserting and despising the truth, it seeks to find what is true."

He who had the true faith and lost it, has lost all, and deserves our pity.

Source: Pepper and Salt for Catholics and non-Catholic By Bishop William Stang

Be most devoted to hearing confessions, regarding this function as one of the chief duties of the priest and as a most necessary most powerful and most effective means of cooperating with God in the Salvation of Souls.

Take great care not to violate the command of our Divine Master, namely: "Give not that which is holy to dogs; neither cast ye your pearls before swine" (Matt. 7, 6). Let no unworthy person, no public sinner approach the holy table; withhold absolution from those unworthy of it, particularly those who persist in living in the proximate occasion of sin or constitute themselves such occasions for others; those, too, who live at enmity with their fellow men, refusing all attempts at reconciliation; those who remain constantly in the state of mortal sin without purpose or desire of amendment.

Be solicitous for the sanctity of the Sacrament of Matrimony, being particularly careful that none shall enter that holy state unless they are free from all canonical impediments and are thoroughly familiar with the obligations of marriage as well as its rights.

Regarding the Sacrament of Baptism, likewise be on guard against permitting unworthy godparents to assume the duties of sponsors, for these spiritual fathers and mothers cannot discharge the duties of their high office unless they are properly instructed and fitted for the task.

Be diligent in your care of the church, the cemetery and all places set aside for the service of God. Let all appointments reflect the sanctity that must characterize a consecrated environment. Everything should be neat and clean and in good order, especially the objects inside the Sanctuary. There the Great King should be served and honored with a dignity and excellence befitting His exalted position; there above all else the sacraments should be administered with the most exacting care; there the Divine Office should be recited with gravity and devotion, and every ceremony carried out with grace and dignity. The House of God should be a place where the worshiper conducts himself with modesty, respect and appreciation of the Real Presence.

Cherish and ardent devotion to the Blessed Virgin Mary and her holy spouse, St. Joseph, and endeavor to implant it also in the lives of those under your charge. Likewise impress upon your congregation the necessity of honoring the patron saints of the diocese and of the parish. Have a special devotion to all holy Pontiffs, Priests, and Levites. Let it be felt that the observance of their feast days is actually the celebration of our own brothers and fathers: Filii Sanctorum sumus. (Tob. 2, 18).

Source:The Priest His Dignity And Obligations by St John Eudes

0 great saints, chosen from all eternity by Jesus Christ, the Saint of saints, to be clothed in an especial manner with His admirable sanctity; glorious priests selected from thousands of men by Jesus, the Supreme High Priest, to be His associates in the Divine Priesthood, prostrate at your feet with all respect and humility I salute you!

I honor you by every means in my power as my masters and spiritual fathers, as shining lights in the firmament of the Church, as true shepherds of the flock of Christ, as oracles of the Eternal Word, as prophets of His holy teaching, as chiefs in the celestial militia, as captains of the army of the Great King, as princes of His realm, as kings of His empire.

I revere you as members of the greatest and most dignified order in heaven and on earth, the Eternal Priesthood, founded and established by Jesus Christ, the Son of God.

I hail you as the solid pillars supporting Mother Church, as the unshakable foundation of the house of God. I respect you as custodians of the keys of heaven, as cherubim stationed with flaming swords at the gates of paradise to prevent the unworthy and profane from entering its portals. I see in you living and perfect images of the Sovereign Priest, Jesus Christ, the Only Son of God, with whom you are one, being clothed with the very Priesthood conferred upon Him by His Eternal Father, and one with Him as all members are one with their head.

With all my heart I thank God for having elevated you to the highest dignity in his heavenly kingdom and in the family of His Divine Son. I rejoice that you are now crowned with glory and happiness, commensurate with the loftiness of your priestly dignity.

From my innermost soul I thank you for the heroic service you have rendered here on earth to our Divine Master and to His Holy Church, by the faithful discharge of your sacerdotal duties, and for the glory you have rendered God in time and eternity.

Who can tell the ardor of the love for Holy Mother Church which consumed you? Who can ever express in words the vigilance and zeal with which you labored in her interests? You realize now more than ever her great need in our materialistic age for priests who will follow in your footsteps, imitating your virtue and holiness. You understand how true is the saying of the Eternal Truth Himself that the harvest is great but the laborers few.

Permit me to address to you the prayer that Our Lord and Savior recommended to all His children: "Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest (Matt. 9, 38). But pray that He send workers "approved unto God"(2 Tim. 2, 15), workers seeking not their own interests, but having as their only goal the glory of the Master and the salvation of the souls which He purchased with the shedding of His Precious Blood. Pray that He may send to His Church priests after His own heart, who will walk the same road you trod while you were on earth.

O saintly priests, you know full well the importance and necessity of having holy priests in the Church of Christ. It is the most ardent longing of all true Christians who are animated with the love of God and the zeal for His Church.

Source: St. John Eudes

From the beginning of the world the servants of God were always accustomed to offer Sacrifice to Him, by way of acknowledging His sovereignty and paying their homage to Him ; and in all ancient religions, true or false, this worship of Sacrifice was always regarded as a most solemn act of religion, due to the Deity worshiped.

In the law of nature, and in the law of Moses, there was a great variety of Sacrifices : some bloody, in which the victim was slain ; others unbloody. Some were called Holocausts, or whole burnt-offerings, in which the whole host or victim was consumed in fire upon God’s altar, for His honor and glory : others were called Sin-offerings, which were offered for sins ; others were offerings of Thanksgivings ; others were pacific or Peace-offerings, which were offered for obtaining favors of God— the word “ peace ” in the Scripture style signifying all manner of good and prosperity.

All these Sacrifices of the law of nature, and of the law of Moses, were of themselves but weak and needy elements (Gal. IV. 9), and only figures of a Sacrifice to come, viz., that of Jesus Christ; in consideration of which Sacrifice only, and of the faith of the offerers, by which they believed in the Redeemer to come, those ancient Sacrifices were then accepted by the Divine Majesty, when they were accompanied with the inward sacrifice of the heart; but not for any intrinsic worth or dignity of the things offered, for no other blood but the Blood of Christ could wash away sins. Hence, St. Paul says (Heb. x . 5), quoting from the 39th Psalm : Sacrifice and oblation Thou wouldst not have : but Thou hast fitted to Me a Body. This gives us to understand that, by reason of the insufficiency of the Sacrifices of the old law, Christ Himself would come to be our Sacrifice, and would offer up His own Body and Blood for us.

Accordingly, our Savior Jesus Christ, at the time appointed by His Father, having taken flesh for us, was pleased to offer Himself a Sacrifice for us, dying upon the Cross for the sins of the whole world. By this one offering we were completely redeemed, inasmuch as our ransom was paid, and all mercy, grace, and salvation were purchased for us. Neither can there now be any need of His dying any more, or purchasing any other graces for us than those for which He has already paid the price of His Blood.

Nevertheless, for the daily application of this one eternal Redemption to our souls, and that the mercy, grace, and salvation which He has purchased for us may be actually communicated to us, He not only continually appears in our behalf in the Sanctuary of Heaven, there representing and offering to His Father His Passion and Death for us, but He has also instituted the Blessed Eucharist, the night before His Passion, in which He bequeathed us His Body and Blood, under the sacramental veils, not only to be received by us as a Sacrament, for the food and nourishment of our souls, but also (mystically delivered) to be offered and presented by His ministers to His Father as a Sacrifice : not by way of a new death, but by way of a standing Memorial of His death ; a daily celebrating and representing of His death to God, and an applying to our souls of the fruits thereof.

This Eucharistic Sacrifice of the Body and Blood of Christ, daily offered under the forms of bread and wine, in remembrance of His Passion, is what we call the Mass. This is the solemn Liturgy of the Catholic Church. This is that pure Offering which is made to God in every place among the Gentiles, according to the prophecy of Malachi (I. 10 , 11). By this, Christ is a Priest for ever according to the order of Melchizedek (Psalm 109), whose Sacrifice was bread and wine (Gen. xv.)

This Sacrifice of the Mass is the same in substance with that which Christ offered for us upon the Cross; because both the Victim offered, and the Priest or principal Offerer, is the same Jesus Christ. The difference is only in the manner of the offering ; because upon the Cross our Savior offered Himself in such a manner as really to shed His Blood and die for us ; whereas now He does not really shed His Blood, or die. And therefore this is called an unbloody Sacrifice; and that of the Cross a bloody Sacrifice.

By virtue of this essential sameness, the Sacrifice of the Mass completely answers all the different ends of Sacrifice, and that in a way infinitely more effective than any of the ancient Sacrifices. Christ is here both Priest and Victim, representing in person and offering up His Passion and Death to His Father.

This Sacrifice of the Mass is offered up to God, in the Catholic Church, first as a daily remembrance of the Passion of Christ: This do for the commemoration of Me (I Cor. XI. 24) ; secondly, as a most solemn worship of the Divine Majesty ; thirdly, as a most acceptable thanksgiving to God, from whence it has the name of Eucharist ; fourthly, as a most powerful means to move God to show mercy to us in the forgiveness of our sins, for which reason we call it propitiatory ; and, lastly, as a most effectual way to obtain of God all that we need, coming to Him, as we here do, with Christ and through Christ.

For these ends both Priest and people ought to offer up the Sacrifice of the Mass — the Priest, as Christ’s minister and in His person ; and the people, by the hands of the Priest ; and both the one and the other by the hands of the Great High-Priest Jesus Christ. And with this offering of Christ, both the one and the other should make a total offering of themselves also by His hands and in union with Him. 

Source: A Manual Of Prayers For The Use Of The Catholic Laity: Prepared And Published By Order Of The Third Plenary Council Of Baltimore 1888

For carrying on Divine worship, ruling the Church, and administering the Sacraments, a Priesthood is required, and it belongs to God alone to institute the Priesthood.

In the Old Law, God chose and raised to the Priesthood Aaron, his children and descendants, and they were to be assisted in their priestly functions by the members of the tribe of Levi; and thus the Priesthood was transmitted to posterity simply by family descent. In the New Law the means instituted by Christ for the transmission of the Priesthood was not by limiting it to one family or tribe, but by having the Sacrament of Holy Order conferred on those Christians whom the Apostles and their Successors should choose among the baptized, and ordain for that dignity and office.

Holy Order, then, is a Sacrament by which Bishops, Priests, and other Ministers of the Church are ordained, and receive power and grace to perform their sacred duties.

The Sacramental character of Holy Order is manifest in Holy Scripture. St. Paul, in his Epistles to St. Timothy, says: "Neglect not the grace that is in thee, which was given by prophecy, with imposition of the hands of the Priesthood." (I Timothy IV. 14.) "I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands. (2 Timothy I. 6.)

Here we have all the essentials of a Sacrament - the outward sign - the inward grace annexed - and divine appointment; for, as we have before said, God alone can make outward signs to be means of grace.

Source: Catholic Belief: or A Short and simple exposition of Catholic Doctrine by Very Rev. Joseph Faa Bruno 1878

The Mass is the unbloody Sacrifice of the Body and Blood of Christ. Through it God has given us the Blessed Eucharist, His living Body and Blood, His Soul and Divinity. Through it He Himself is "with us all days," dwelling in the tabernacles of our altars as truly as he dwells in Heaven.

The word Mass is from the Latin missa, derived from the verb mittere, to send, and signifies a sending away, a dismissal. In the ancient liturgy of the Church there were two dismissals at the Holy Sacrifice:

1. That of the catechumens, those partly instructed and not yet baptized after the Gospel and sermon, and 2. that of the faithful at the end of the Mass - still preserved in our Masses by the announcement "Ite Missa Est" ("Go, it is the dismissal") gradually came to denote the service itself. The French from, "Messe," was modified in England into "Maesse," " Masse, and finally "Mass".

In the early centuries of the Church the Mass was known as the Breaking of Bread, the Lord's Supper, the Solemnity of the Lord, the Sacrifice, the Holy Liturgy and the Eucharist, which means thanksgiving.

A priest who offers the Mass is called its celebrant.

Source: The Visible Church, Her government, ceremonies, sacramentals, festivals and devotions; a compendium of the "Externals of the Catholic Church". Fr. John F. Sullivan 1920

The ignorance of priests and the disorders which follow upon it very largely account for the loss of faith and morals in a country.

This the enemies of the Church know perfectly well. When at the outbreak of the French Revolution the clergy were called upon to take the oath to the Civil Constitution, Mirabeau said: Educated priests will refuse to take this oath, and once we have driven them out and brought the cloisters into disrepute, we can replace them with men destitute of faith and morals, who will do more to aid us in robbing France of her Catholicity than we can possibly do with all our decrees.

Source: Jesus Living in the Priest: Considerations on the Greatness and Holiness of the Priesthood by Rev. Jacques Millet S.J., 1901

Jesus Christ having so dignified chastity in His own person left it to His priests as the most beautiful adornment of their priesthood and the greatest glory of their ministry. A priest whose reputation is clean and whose morals are pure is dear to the heart of God and useful to His Church; whereas, on the contrary, a priest whose morals are not beyond  reproach, a pastor who is not chaste, what sort of a priest, what sort of a pastor is he?

Source: Jesus Living in the Priest: Considerations on the Greatness and Holiness of the Priesthood, By Rev. Jacques Millet 1901