| §11 Perfection Consists in Fervent Charity According to the teaching of the Divine Master, the perfection of Christian life consists especially in the love of God and of one’s neighbor, a love that is fervent, devoted, and painstaking. If it has these qualities it can be said to embrace all virtues; and can rightly be called the “bond of perfection”. In whatever circumstances a man is placed he should direct his intentions and his actions towards this end. |
Ex Divini Magistri sententia (cfr. Matth. 22, 37, 38, 39), christianae vitae perfectio caritate erga Deum, erga proximos potissimum innititur, quae tamen flagrans, studiosa, operosa sit. Ea enim, si ita conformatur, omnes quodammodo amplectitur virtutes (cfr.1 Cor. 13, 4, 5, 6, 7); atque adeo iure meritoque « vinculum perfectionis » (Col., 13, 14) dici potest. In quibusvis igitur rerum condicionibus versetur homo, opus est prorstts ut mentem suam suosque actus ad hoc propositum dirigat. |
| §12 The Priest is Called to Perfection However, the priest is bound to do this by his very office. By its very nature every priestly action necessarily tends to this end since the priest is called to this by divine vocation, destined for it by his divine office and confirmed by a divine grace. For he must cooperate with Christ, the only and eternal Priest; he must follow Him and imitate Him, Who during His life on earth had no other purpose than to bear witness to His most ardent love for His Father and to bestow on men the infinite treasures of His Heart. |
Ad id tamen peculiari officio adstringitur sacerdos. Quaevis enim eius sacerdotalis actio suapte natura — quatenus nempe sacrorum administer hac de causa divinitus vocatus est, ac divino munere divinoque charismate insignitus — ut ad hoc contendat necesse est; ipse enim Iesu Christo, unico aeternoque sacerdoti, sociam operam navare debet; eumque sequatur, imitetur oportet, qui, cum terrenam vitam ageret, nihil potius habuit, quam incensissimum suum erga Patrem amorem testaretur suique Cordis infinitos thesauros hominibus impertiret. |
| §13 IMITATION OF CHRIST: Intimate Union with Jesus The first striving of a priestly soul should be towards the closest union with the Divine Redeemer, towards the complete and humble acceptance of the precepts of Christian doctrine, and towards such a diligent application of those precepts at every moment of his life that his faith will illumine his conduct and his conduct will be a reflection of his faith. |
Praecipuus, quo sacerdotis animus moveri debet, impulsus eo contendat, ut cum Divino Redemptore arctissime coniungatur, ut christianae doctrinae praecepta integerrime docilique voluntate amplectatur, utque eadem quovis suae vitae tempore tam impense ad effectum deducat, ut suae agendi rationi catholica fides praeluceat, eiusdemque fidei splendorem sua agendi ratio quodammodo reverberet. |
| §14 Led by the light of this virtue, let him keep his eyes fixed on Christ. Let him follow closely His Teaching, His actions and His example, convincing himself that it is not sufficient for him to accomplish the duties enjoined on the ordinary faithful. He must strive with ever increasing efforts to tend to perfection of life in keeping with the high dignity of the priesthood according to the warning of the Church: “Clerics must live both interiorly and exteriorly a holier life than lay people, and must excel them in giving an example of virtue and good deeds”. |
Huius virtutis fulgore ductus, continenter suos oculos ad Christum convertat; eius praescripta, actiones, exempla studiosissime sequatur; sibique omnino persuasum habeat non satis esse eis se officiis, quibus christifideles tenentur, obtemperare, sed oportere etiam citatiore cotidie gradu ad illam contendere, quam excelsa sacerdotalis dignitas postulat, vitae perfectionem, secundum illud: « Clerici debent sanctiorem prae laicis vitam interiorem et exteriorem ducere, eisque virtute et recte factis in exemplum excellere » (C. I. C. can. 124). |
| §15 The priestly life, since it arises from Christ should always and in everything be directed towards Him. Christ is the Word of God and did not disdain to assume human nature. He lived a life on earth in order to obey the will of the Eternal Father. He spread around Himself the fragrance of the lily. He lived in poverty, and “went about doing good and healing all”. Finally, He offered Himself as a victim for the salvation of His brethren. That, beloved sons, is the summary of the wonderful life proposed to you. Strive with all your strength to reproduce it in yourselves and recall His words of exhortation: “For I have given you an example, that as I have done to you, so you also should do”. |
Sacerdotalis vita, ut a Christo oritur, ita nullo non tempore ad eum omnino dirigatur necesse est. Christus autem Dei Verbum est, qui humanam naturam non est dedignatus assumere; qui hanc terrestrem vitam egit ut Aeterni Patris obtemperaret voluntati; qui se circum lilii suavitatem effudit, qui in paupertate vixit; « qui pertransiit benefaciendo et sanando omnes » (Act. 10, 38); qui denique se hostiam pro fratrum salute obtulit. Habetis, dilecti filii, mirabilis huius vitae summam veluti ante oculos positam; eam in vos referre omni nisu studeatis, incitamenti illius memores: « Exemplum... dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis » (Io. 13, 15). |
| §16 The Practice of Humility The beginning of Christian perfection stems from humility. “Learn from Me, for I am meek and humble of heart”. The consideration of the high dignity to which we are called by Baptism and Holy Orders and the knowledge of our own spiritual need ought to induce us to meditate on the words of Christ: “Without Me you can do nothing”. |
Christianae autem perfectionis initium ex humilitatis virtute oritur. « Discite a me, quia mitis sum, et humilis corde » (Matth. 11, 29). Nos siquidem probe considerantes ad quam celsissimam dignitatem per Baptisma et sacrum Ordinem vocati fuimus, ac spiritualem nostram noscentes inopiam, divinam illam meditemur sententiam Iesu Christi asseverantis : « Sine me nihil potestis facere » (Io. 15, 5). |
| §17 Distrust of Self Let the priest not trust in his own strength nor be complacent in his own gifts nor seek the esteem and praise of men but let him imitate Christ, Who “did not come to be served but to serve”, let him deny himself according to the teaching of the Gospel, detaching himself from the things of the earth in order to follow the Divine Master more easily and more readily. Whatever he has, whatever he is, is due to the goodness and power of God; if he wishes to glory in this let him remember the words of the Apostle of the Gentiles: “For myself I will glory in nothing save in my infirmities”. |
Sacerdos non suis viribus confidat, non suis dotibus immodice delectetur, non hominum aestimationem laudationesque captet, non amplioribus muneribus cupide inhiet, sed Christum imitetur, qui « non venit ministrari, sed ministrare » (Matth. 20, 28), ac semet ipsum ad Evangelii normam abneget (cfr. Matth. 16, 24), terrenisque rebus nimis ne adhaereat, ut facilius atque expeditius divinum sequatur Magistrum. Quidquid habet, quidquid est, ex Dei bonitate virtuteque defluit; si igitur gloriari velit, Apostoli gentium verba meminerit: « Pro me autem nihil gloriabor, nisi in infirmitatibus meis » (2 Cor. 17, 5). |
| §18 Immolation of the Will The spirit of humility, illumined by faith, disposes the soul to the immolation of the will by means of obedience. Christ Himself established in the society He founded a legitimate authority which is a continuation of His own. Hence he who obeys the authorities of the church is obeying the Redeemer Himself. |
Illius humilitatis studium, quae fidei luce collustretur, hominem ad quamdam voluntatis immolationem per debitam oboedientiam compellit. Christus ipse in societate ab se condita legitimam constituit auctoritatem, quae suam in aevum perpetuaret; quamobrem qui Ecclesiae obtemperat moderatoribus, Divino ipsi Redemptori obtemperat. |
| §19 The Necessity of Obedience In an age like ours, in which the principle of authority is grievously disturbed, it is absolutely necessary that the priest, keeping the precepts of faith firmly in mind, should consider and duly accept this same authority, not only as the bulwark of the social and religious order, but also as the foundation of his own personal sanctification. While the enemies of God, with criminal astuteness, are trying to incite and solicit people’s unruly passions, to make them rise up against the commands of Holy Mother Church, We wish to give due praise to, and animate with paternal encouragement that vast army of ministers of God, who, in order to manifest openly their Christian obedience and to preserve intact their fidelity to Christ and to the legitimate authority established by Him, “have been counted worthy to suffer disgrace for the name of Jesus”, and not only disgrace, but persecutions and prison and even death. |
Aetate hac nostra cum auctoritatis fundamentum temerario ausu concutiatur, opus omnino est ut sacerdos, fidei praecepta firma retinens mente, hanc eamdem auctoritatem agnoscat riteque observet, veluti necessarium non modo religiosarum ac socialium rerum tutamentum, sed suae etiam ipsius procurandae sanctitatis principium. Dum divini nominis osores nefaria quadam calliditate immodicas nonnullorum cupidines incitare ac pellicere idcirco enituntur, ut adversus Sanctae Matris Ecclesiae iussa eos erigant, debitis Nos cupimus exornare laudibus paternoque confirmare animo frequentissimum illorum sacrorum administrorum agmen, qui quidem, ut christianam suam oboedientiam luculenter profiterentur, utque integerrimam suam fidelitatem erga Christum ab eoque constitutam auctoritatem servarent incolumen, « digni habiti sunt pro nomine Iesu contumeliam pati » Act. 5, 41) ac non solum contumelias, sed insectationes, sed carcerem atque etiam mortem. |
| §20 Celibacy The priest has as the proper field of his activity everything that pertains to the supernatural life, since it is he who promotes the increase of this supernatural life and communicates it to the Mystical Body of Jesus Christ. Consequently, it is necessary that he renounce “the things of the world,” in order to have care only for “the things of the Lord”. And it is precisely because he should be free from preoccupation with worldly things to dedicate himself entirely to the divine service, that the Church has established the law of celibacy, thus making it ever more manifest to all peoples that the priest is a minister of God and the father of souls. By his law of celibacy, the priest, so far from losing the gift and duties of fatherhood, rather increases them immeasurably, for, although he does not beget progeny for this passing life of earth, he begets children for that life which is heavenly and eternal. |
In earum rerum ordine operatur sacerdos, quae ad supernam vitam pertinent, cum eiusdem supernae vitae incrementa provehat, eamque cum mystico Iesu Christi Corpore communicet. Quamobrem negotiis illis vale dicat oportet « quae sunt mundi », ut ea solummodo curet, « quae Domini sunt » (1 Cor. 7, 32, 33). Cum igitur a saeculi sollicitudinibus liber esse debeat, seseque totum divino servitio mancipare, caelibatus legem Ecclesia constituit, quo magis etiam magisque manifestum omnibus pateat eum esse Dei administrum animorumque patrem. Qua quidem caelibatus lege potius quam paterni muneris officium omnino amittat sacerdos, in immensum revera adauget, quandoquidem non terrenae huic ac caducae vitae subolem parit, sed caelesti perpetuoque mansurae. |
| §21 The more resplendent priestly chastity is, so much the more does the sacred minister become, together with Christ, “a pure victim, a holy victim, an immaculate victim”. |
Quo splendidius autem sacerdotalis castimonia refulget, eo magis sacrorum administer fit una cum Christo « hostia pura, hostia sancta, hostia immaculata » (Missale Rom. can.). |
| §22 In order carefully to preserve unstained this inestimable treasure of our chastity, it is suitable and necessary to be obedient to that exhortation of the Prince of Apostles, which we daily repeat in the Divine Office, “Be ye sober, and watch”. |
Quam quidem castimoniam ut integerrimam, quasi inaestimabilis pretii thesaurum, omni cura servemus, opportunum ac necessarium est illi Apostolorum Principis adhortationi religiose obsequi, quam cotidie in horariis precibus repetimus: « Sobrii estote, et vigilate » (1 Petr. 5, 8). |
| §23 Vigilance and Prayer the Safeguards of Chastity Yes, watch, beloved sons, because priestly chastity is exposed to so many dangers, whether by reason of laxity in public morals, or because of the allurements of vice which you find so easily seductive in these days, or, finally, because of that excessive liberty in relations between the sexes which at times dares to insinuate itself even into the exercise of the sacred ministry. “Watch and pray”, mindful that your hands touch those things which are most holy, that you have been consecrated to God and are to serve Him alone. The very habit which you wear, reminds you that you should live not to the world, but to God. Therefore, trusting in the protection of the Virgin Mother of God, generously make every effort to preserve yourselves “clean, unstained, pure and chaste, as becomes the ministers of Christ and the dispensers of the mysteries of God.” |
Advigilate utique, dilecti filii, quandoquidem castitati vestrae tot pericula occurrunt, tum ob mores publice pessumdatos, tum ob vitiorum illecebras, quae vobis hodie tam facile insidiantur, tum denique ob nimiam illam necessitudinum libertatem, qua utriusque sexus cives utuntur, et quae interdum in sacri etiam ministerii exercitium irrepere audet. « Vigilate, et orate » (Marc. 14, 38), semper memores manus vestras res sanctissimas tangere; itemque memores vos esse consecratos Deo, eidemque debere unice servire. Vestis ipsa, quam geritis, quodammodo vos admonet ut non mundo, sed Deo vivatis. Omni igitur nisu omnique alacritate efficite, maternae confisi Deiparae Virginis tutelae, ut « nitidi, mundi, puri, casti, sicut decet ministros Christi et dispensatores mysteriorum Dei » (Pontificale Rom. In ordin. Diacon.) cotidie sitis. |
| §24 Avoidance of Familiarity To this end We deem it opportune to address to you a special exhortation as regards your direction of associations and sodalities of women, that you show yourselves as becomes a priest; avoid every familiarity; when you must give your services, give them in a way that is befitting sacred ministers. Moreover, in directing these associations, let your interest be confined to the demands of the sacred ministry. |
Quam ad rem opportunum ducimus peculiari modo vos adhortari ut in mulierum consociationibus ac sodaliciis moderandis tales vos exhibeatis, quales sacerdotes addecet; familiaritatem omnem devitate; ac quotiescumque opera vestra necessaria est, eam utpote sacri administri impertite. Atque in iisdem consociationibus dirigendis navitatem vestram iis contineatis limitibus, quos sacerdotale ministerium vestrum postulat. |
| §25 Detachment from Worldly Possessions Nor should you consider it sufficient to renounce earthly pleasures through chastity and to submit in generous obedience to your superiors; to these you must also unite daily a detachment of your hearts from riches and from the things of earth. Reverently take as your models those great saints of ancient and modern times who joined this essential detachment from material goods to a profound trust in Divine Providence and a most ardent priestly zeal; as a result, they produced works that are truly marvelous, confiding solely in God who, assuredly, is never found wanting in our needs. Even priests who do not make a profession of poverty by a special vow, must always be guided by the love of this virtue, a love that ought to show itself in the simplicity and modesty of their manner of life, in their living quarters, and in their generosity to the poor. Let them especially refrain from those economic enterprises which would impede the fulfillment of their pastoral duties, and lessen the respect which is due to them from the faithful. Since it is the office of the priest to spend every effort to obtain the salvation of souls, he must apply to himself those words of St. Paul, “I do not seek yours, but you”. |
Nec satis habeatis per castimoniam voluptatibus carnis renuntiare ac per oboedientiam moderatoribus vestris voluntatem sponte subicere, sed animum quoque a divitiis terrenisque rebus cotidie magis abalienatum gerite. Etiam atque etiam vos adhortamur, dilecti filii, ut res fluxas ac perituras huius mundi ne nimis diligatis; sanctissimos veteris nostraeque aetatis viros venerabundi in exemplum intuemini, qui quidem, debitam externorum bonorum abstinentiam summamque Providentis Numinis fiduciam cum flagrantissimo sacerdotali studio coniungentes, miranda prorsus opera patrarunt Deo unice confisi, qui necessaria numquam auxilia denegat. Sacrorum etiam administri, qui paupertatis officio ob peculiare nuncupatum votum non obligantur, huius paupertatis amore ducantur oportet; quem quidem amorem simplicis ac moderatae vitae ratio demonstret, habitatio non sumptuosa declaret, ac denique generosa erga egenos largitas confirmet. Potissimum vero se abstineant ab oeconomicis illis inceptis, quae eos a sacris obeundis muneribus abstrahant, debitamque sibi imminuere possint christifidelium aestimationem. Sacerdos siquidem, cum in animorum salutem procurandam omni ope incumbat necesse sit, illam sibi Apostoli Pauli sententiam tribuere debet : « Non ... quaero quae vestra sunt, sed vos » (2 Cor. 12, 14). |
| §26 The Priest a Model of All Virtues Many things occur to Our mind which We might say if there were an opportunity here of giving a detailed treatment of all the virtues by which the priest should reproduce in himself as faithfully as possible the Divine Model, Jesus Christ. But We have chosen to concentrate Our attention on those things which seemed to be specially necessary in our times. As for other virtues, let it suffice that We now recall to your minds the words of that golden book, The Imitation of Christ, “The priest should be adorned with all the virtues, and give an example to others of a righteous life. Let his conversation be not according to the common and vulgar ways of men, but with the angels and with men that are perfect”. |
Si heic opportunitas haberetur de virtutibus omnibus enucleate agendi, quibus sacerdos divinum Iesu Christi exemplar aptiore, quo potest, modo in se referat opus est, multa profecto, quae menti Nostrae occurrunt, pertractaremus; voluimus tamen ea solummodo peculiari modo menti vestrae inculcare, quae nostris hisce temporibus potiore ratione necessaria viderentur; ad ceteras autem quod attinet, hanc satis esto aurei libelli de imitatione Christi recordari sententiam: « Sacerdos omnibus virtutibus debet esse ornatus; et aliis bonae vitae exemplum praebere. Eius conversatio non cum popularibus et communibus hominum viis, sed cum Angelis in caelo, aut cum perfectis viris in terra » (De imit. Christi, l .IV , c. 5, v. 13, 14). |
| §27 NECESSITY OF GRACE FOR SALVATION Everyone knows, beloved brethren, that it is impossible for a Christian and, in a special way, a priest, to imitate the admirable example of the Divine Master in daily life without the help of grace, and without the use of those instruments of grace which He Himself has placed at our disposal: a use which is as much more necessary as the grade of perfection to which we are bound to attain is higher, and as the difficulties which arise from our natural inclination to evil are greater. For this reason, We judge it opportune to pass on to the consideration of certain other truths, as sublime as they are consoling, from which should appear still more clearly how deep should be the sanctity of the priest, and how efficacious are the helps given to us by the Lord to enable us to fulfill in ourselves the designs of His divine mercy. |
Nemo est qui ignoret, dilecti filii, singulis christianis peculiareque modo sacerdotibus possibile non esse miranda Divini Magistri exempla in cotidianae vitae usu imitari, nisi supernae gratiae auxilio fruantur, iisque utantur eiusdem divinae gratiae instrumentis, quae ipsemet nobis dilargitus est. Idque eo magis evadit necessarium, quo excelsior perfectio est, quam nos attingere debemus, et quo graviores ex natura nostra, in malum prona, oriuntur difficultates. Qua quidem ratione ducti, opportunum putamus gradum facere ad alias, grandidatis ac solacii plenas, proponendas veritates, ex quibus vel luculentius patet quam elata esse debeat sacerdotalis sanctitas, et quam efficaces sint opes nobis a Iesu Christo datae, ut divinae misericordiae consilia ad effectum in nobis deducere possimus. |
| §28 The Priest's Life a Life of Sacrifice As the whole life of the Saviour was directed toward the sacrifice of Himself, so the life of the priest, which should reproduce in itself the image of Christ, ought also to be with Him, and through Him, and in Him, a pleasing sacrifice. |
Quemadmodum omnis Servatoris nostri vita ad sui ipsius sacrificium ordinata fuit, ita pariter sacerdotis vita, qui Christi imaginem in se referre debet, cum eodem, in eodem per eumdemque gratum fiat sacrificium oportet. |
| §29 After the Example of Jesus on Calvary Indeed, the sacrifice which the Lord made upon Calvary, hanging on the cross, was not only the immolation of His own Body; for He offered Himself, a Victim of expiation, as the Head of the human race and, therefore, “while commending His Spirit into the hands of the Father, He commends Himself to God as man, in order to commend to the Eternal Father all mankind”. |
Siquidem sacrificium, quod Divinus Redemptor e cruce pendens in Calvariae monte obtulit, non sui proprii corporis tantummodo immolatio fuit; ipse enim semet ipsum piacularem hostiam dedit utpote humani generis Caput; atque adeo « cum spiritum suum in manus Patris commendat, ut homo seipsum commendat Deo, ut omnes homines Deo commendet » (S. Athanas. De incarnatione, n. 12: MG. 26, 1003 s.). |
| §30 ...and in Holy Mass The very same thing occurs in the Sacrifice of the Eucharist, which is the unbloody renewal of the Sacrifice of the Cross: Christ offers Himself to the Eternal Father for His glory and for our salvation. And in so far as He, the Priest and Victim, acts in His capacity as Head of the Church, He offers and immolates not only Himself, but all Christians, and in a certain manner, all of mankind. |
Idem profecto in Eucharistico sacrificio contingit, quod incruenta est crucis sacrificii renovatio: Christus enim semet ipsum Aeterno Patri offert pro sua gloria nostraque salute; quandoquidem autem ipse, sacerdos et hostia, ut Ecclesiae Caput agit, non modo semet ipsum, sed christianos universos et quodam modo omnes etiam homines offert et immolat (cfr. S. Aug. De civitate Dei; l. 10, c. 6: ML. 41, 284). |
| §31 The Treasures of the Eucharistic Sacrifice Now if this holds true for all Christians, much more does it hold for priests, who are the ministers of Christ, principally in order to celebrate the Eucharistic Sacrifice. And precisely in the Eucharistic Sacrifice, when “in the person of Christ”, he consecrates bread and wine, which become the Body and Blood of Christ, the priest can draw from that same fountain of the supernatural life the inexhaustible treasures of salvation and all those helps which he needs for himself personally and for the fulfillment of his mission. |
Iamvero si hoc pro christianis omnibus, maiore profecto titulo pro sacerdotibus valet, qui idcirco praesertim Divini Redemptoris ministri sunt, ut Eucharisticum sacrificium peragant. Quo quidem in Eucharistico sacrificio, dum personam Christi sustinentes, panem et vinum consecrant, quae Corpus et Sanguis Christi fiunt, inexhaustos ex ipso supernae vitae fonte haurire possunt salutis thesauros omniaque illa auxilia, quae sibi non modo necessaria sint, sed suo etiam ipsorum explendo muneri. |
| §32 Living the Mass Being in such close contact with the divine mysteries, the priest cannot but be hungry and thirsty after justice, or not feel inspired to assimilate his life to his exalted dignity, and orient his life towards that sacrifice in which he must needs offer and immolate himself with Christ. Consequently, he will not merely celebrate Holy Mass, but will live it out intimately in his daily life; in no other way can he obtain that supernatural vigor which will transform him and make him a sharer in the life of sacrifice of the Redeemer. |
Sacrorum nempe administer, dum divinis hisce mysteriis arctissime coniungitur, facere non potest quin esuriat ac sitiat iustitiam (cfr. Matth. 5, 6), seseque vehementer incitatum sentiat ad illi, qua ornatur, tam excelsae dignitati vitam aequandam suam, ad eamdemque se devovendi studio conformandam, cum semet ipsum debeat una cum Christo quodammodo immolare. Quamobrem Eucharisticum sacrificium non modo celebret, sed etiam intima quadam ratione vivat oportet; ita enim supernam vim illam haurire potest, qua fiat ut penitus transformetur, atque piacularem Divini ipsius Redemptoris vitam participet. |
| §33 Being a Victim with Jesus St. Paul sets down as the basic principle of Christian perfection, the precept, “Put on the Lord Jesus Christ”. Again if this precept applies to all Christians, it applies in a particular way to priests. But putting on Jesus Christ does not mean merely adapting one’s mind to His doctrine; it means that a person enters upon a new life which, in order to shine with the splendor of Thabor, must first be conformed to the sufferings and trials of our Redeemer suffering on Calvary. This involves long and arduous labor, by which the soul is transformed to the state of victim, in order that it may participate intimately in the sacrifice of Christ. However, this arduous and assiduous labor is not to be accomplished through empty velleity, nor achieved through mere desires and promises; it must be an indefatigable and continuous exercise, which aims at a fruitful renovation of spirit; it must be an exercise of piety, which refers all things to the glory of God; it must be an exercise of penance, which tempers and checks the immoderate movements of the soul; it must be an act of charity, which inflames the soul with love of God and the neighbor, and which effectuates works of mercy; it must, in fine, be that active and ready willingness by which we strive and struggle to accomplish whatsoever is most perfect. |
Ex Apostoli Pauli sententia, praecipuum christianae perfectionis principium hoc praecepto declaratur: « Induimini Dominum Iesum Christum » (Rom. 13, 14). Hoc autem praeceptum, si ad christifideles omnes pertinet, at potiore quodam modo sacerdotes obstringit. Atqui Iesum Christum indui non modo significat ad eius doctrinam mentem dirigere suam, sed novam etiam vitam ingredi, quae quidem ut Thaboris splendoribus fulgeat, Redemptoris nostri debet imprimis, in Calvaria patientis, doloribus angoribusque conformari. Hoc profecto arduum adsiduumque laborem postulat, quo animus noster quasi victima efficiatur, ut cum Christi sacrificio intima ratione communicet. Hic arduus adsiduusque labor non inani voluntate ducitur, non desideriis ac votis concluditur, sed studiosa esse debet indefessaque actio, quae ad frugiferam animi renovationem contendat: sed pietatis sit oportet exercitatio, qua omnia ad Dei gloriam referantur; paenitentiae sit exercitium, quod immoderatos animi motus temperet ac refrenet; caritatis sit navitas, quae nos erga Deum, erga proximos amore inflammet, nosque ad omnia provehenda misericordiae opera permoveat; sit denique actuosae voluntatis alacritas, qua enitendo eluctandoque per fectissima quaeque attingamus. |
| §34 The Admonition of St. Peter Chrysologus The priest should, therefore, study to reproduce in his own soul the things that are effected upon the Altar. As Jesus Christ immolates Himself, so His minister should be immolated with Him; as Jesus expiates the sins of men, so he, by following the hard road of Christian asceticism, should labor at the purification of himself and of others. Hence the admonition of St. Peter Chrysologus: “Be you the priest and the sacrifice of God; do not lose that which has been given to you by the authority of God. Clothe yourself with the garment of sanctity, gird yourself with the cincture of chastity; let Christ be the covering for your head; let the cross of Christ be the protection before your face; instill in your breast the sacrament of divine wisdom; constantly burn the incense of prayer; grasp the sword of the Spirit; let your heart be, as it were, an altar on which you may safely offer your body as a victim to God . . . Offer Him your faith, for the chastisement of perfidy; offer Him your fasting, that gluttony may cease; offer your chastity as a sacrifice that passion may die; place on the Altar your piety, that impiety be put away; call upon mercy, that avarice may be overcome; and that folly may disappear, the immolation of sanctity is called for. In this way shall your body be also your victim, if it has not been wounded by any dart of sin”. |
Necesse est igitur ut, quod in sacrificali ara agitur, sacerdotalis animus in se referre studeat : quemadmodum nempe Iesus Christus semet ipsum immolat, ita eius administer una cum illo se immolare debet; quemadmodum Iesus expiat peccata hominum, ita sacerdos per excelsum christianae asceseos iter ad propriam perveniat necesse est proximorumque purificationem. Ita enim eum S. Petrus Chrysologus admonet: « Esto Dei sacrificium et sacerdos; non amittas quod tibi divina dedit et concessit auctoritas. Induere sanctitatis stolam; praecingere balteum castitatis; sit in velamento capitis tui Christus; crux in frontis tui munimine perseveret; pectori tuo appone divinae scientiae sacramentum; in odorem thymiama semper orationis accende; arripe gladium Spiritus; altare cor tuum pone et sic corpus tuum admove Dei securus ad victimam... Offer fidem, ut perfidia sit punita; immola ieiunium, ut voracitas cesset; sacrifica castitatem, ut moriatur libido; impone pietatem, ut deponatur impietas; invita misericordiam, ut avaritia deleatur; et ut consumatur stultitia, semper sanctitatem convenit immolare: sic fiet corpus tuum tua hostia, si nullo peccati iaculo fuerit sauciata » (Sermo CVIII: ML. 52, 500, 501). |
| §35 Mystical Death in Christ We wish to repeat here in a special manner for priests what We have already proposed to the meditation of all the faithful in the Encyclical Mediator Dei: “It is quite true that Christ is a priest; but He is a priest not for Himself but for us, when in the name of the whole human race He offers our prayers and religious homage to the eternal Father; He is also a victim since He substitutes Himself for sinful man. Now the exhortation of the Apostle, `Let this mind be in you which was also in Christ Jesus,’ requires that all Christians should possess, as far as is humanly possible, the same dispositions as those which the divine Redeemer had when He offered Himself in sacrifice: that is to say, they should, in a humble attitude of mind, pay adoration, honor, praise and thanksgiving to the supreme majesty of God. Moreover, it means that they must assume to some extent the character of a victim, that they deny themselves as the Gospel commands, that freely and of their own accord they do penance and that each detests and satisfies for his sins. It means, in a word, that we must all undergo with Christ a mystical death on the cross so that we can apply to ourselves the words of St. Paul, ‘With Christ I am nailed to the cross.'” |
Quae Nos christianis universis per Encyclicas Litteras Mediator Dei meditanda proposuimus, ea placet in praesens iisdem verbis peculiari modo sacerdotibus iterare: « Christus utique sacerdos est, sed nobis non sibi sacerdos, cum vota religionisque sensus totius humani generis nomine Aeterno Patri deferat; idem pariter victima est, sed nobis, cum semet ipsum in vicem hominis culpis obnoxii reponat. Iamvero illud Apostoli " hoc... sentite in vobis, quod et in Christo Iesu " a christianis omnibus postulat, ut eo modo animum in se referant affectum, quantum humana potest facultas, quo Divini Redemptoris animus affectus erat, cum sui ipsius faciebat sacrificium; humilem nempe referant mentis demissionem, summaeque Dei Maiestati adorationem adhibeant, honorem, laudem, gratiarum actionem. Postulat praeterea ab iisdem ut victimae condicionem quodammodo sumant ut semet ipsos ad Evangelii praecepta abnegent, ut paenitentiae ultro libenterque dent operam, utque admissa quisque sua detestentur et expient. Postulat denique ut omnes una cum Christo mysticam in Cruce mortem obeamus, ita quidem ut Pauli sententiam usurpare possimus: " Christo confixus sum Cruci " » (A. A. S. XXXIX, 1947, pp. 552, 553). |
| §36 The Riches of the Blood of Christ Priests and beloved sons, we hold in our hands a great treasure, a precious pearl, the inexhaustible riches of the blood of Jesus Christ; let us use them even to prodigality, so that, by the complete sacrifice of ourselves offered with Christ to the Eternal Father, we may become, in truth, mediators of justice, “in the things which appertain to God”, and that we may deserve to have our prayers accepted and obtain a super-abundance of graces which may refresh and make more fruitful the Church and the souls of all men. Only when we have become one with Christ through His oblation and ours and when we have raised our voice with the choir of the inhabitants of the heavenly Jerusalem, as we read, “We join ourselves in song with them, our hopes in Holy Sion,” only then, strengthened by the virtue of our Savior, shall we be able to descend in safety from the heights of sanctity to which we have attained, to bring to all men the life and the light of God by means of our priestly ministry. |
Sacerdotes ac filii dilectissimi, magnum nos habemus in nostris manibus thesaurum ac pretiosissimam margaritam, hoc est, inexhaustas Iesu Christi Sanguinis divitias, iisdem quam largissime utamur, ita quidem ut, per plenum nostri sacrificium Aeterno Patri una cum Christo oblatum, veraces efficiamur iustitiae conciliatores « in iis, quae sunt ad Deum » (Hebr. 5, 1), ac mereri possimus, ut preces nostrae benigne excipiantur, ac superfluentem gratiarum imbrem impetrent, quae Ecclesiam omnesque animos recreent atque fecundent. Tum solummodo, cum nempe veluti unum erimus cum Christo per suam nostramque immolationem, vocemque nostram cum caelestis Hierosolyrnae habitatorum choro conseremus secundum illud « illi canentes iungimur almae Sionis aemuli » (Brev. Rom. Hymn. pro off. Dedic. Eccl.), tum solummodo, Servatoris nostri virtute corroborati, e sanctitatis vertice, quem assecuti fuerimus, tute poterimus ac secure cunctis hominibus impertire per sacerdotale ministerium nostrum supernam Dei lucem supernamque vitam. |
| §37 NECESSITY OF PRAYER AND PIETY: The Obligation of the Divine Office Perfect sanctity also demands a continual communication with God; and because this intimate contact which the priestly soul should enjoy with God, ought never be interrupted in the succession of days and hours, the Church obliges the priest to recite the Divine Office. In this manner, she has been faithfully obedient to the injunction of the Lord, “That they must always pray and not lose heart”. §38 Just as the Church herself never ceases praying, so she ardently desires that her children should do the same, repeating the words of the Apostle, “Through Him (Jesus), therefore, let us offer up a sacrifice of praise always to God, that is, fruit of lips praising His name”. To priests, she has committed the special duty of consecrating to God, praying also in the name of the people, every period of the day and every circumstance of life. |
Perfecta sanctitatis forma id etiam requirit ut cum Deo continenter communicemus; ut autem eiusmodi communicatio, quae sacerdotali animo cum Deo intercedat oportet, per subsequentes dies et horas ne intermittatur, Ecclesia sacros administros officio teneri iussit horarias preces recitandi. Ea hoc modo Divini Redemptoris praecepto fideliter obsecuta est dicentis: « Oportet semper orare et non deficere » (Luc. 18, 1). Siquidem, quemadmodum Ecclesia ab effundendis precibus nullo tempore cessat, ita percupit ut filii sui supplicationes numquam intermittant; iisdemque Apostoli Pauli adhortationem repetit: « Per ipsum [Iesum] offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini eius » (Hebr. 13, 15). Sacrorum autem administris hoc peculiare munus concredit, ut nempe, populi etiam nomine comprecando, omnis temporis rerumque decursum quodammodo Deo consecrent. |
| §39 The Voice of Christ and of the Church Obedient to this duty, the priest continues to do down the course of the ages, that which Christ Himself had done, who “in the days of His earthly life, with a loud cry and tears, offered up prayers and supplications . . . and was heard because of His reverent submission”. This prayer has, without doubt, a singular efficacy because it is done in the name of Christ, “through our Lord Jesus Christ,” who is our Mediator with the Father, presenting to Him incessantly, His own satisfaction, His merits, and the infinite price of His Blood. It is truly “the voice of Christ,” who “prays for us as our Priest, prays among us as our Head”. By the same token, it is always “the voice of the Church,” which takes up the sentiments and desires of all the faithful who unite their voices to the prayers and faith of the priest in praising Jesus Christ and, through Him, render thanks to the Eternal Father, obtaining from Him the assistance which they need in their lives every day and every hour. In this wise there is repeated daily, by means of the priests, what Moses once did on the mountain top, when, with his arms lifted up to heaven, he spoke to God and earnestly begged of Him mercy and favor for his people, who were suffering trials in the valley below. |
Huic officio obsequens sacerdos, illud vertentibus saeculis, agere pergit, quod Christus fecit, qui « in diebus carnis suae preces supplicationesque... cum clamore valido et lacrimis offerens, exauditus est pro sua reverentia » (Ibid. 5, 7). Hae siquidem preces, cum adhibeantur Christi nomine, hoc est « per Dominum Nostrum Iesum Christum », qui, conciliator noster apud Patrem, suam eidem perpetuo offert satisfactionem, sua promerita validissimumque sui Sanguinis pretium, singulari procul dubio efficacitate pollent. Sunt enim peculiari ratione « vox Christi », qui « orat pro nobis ut sacerdos noster; orat in nobis, ut Caput nostrum » (S.Aug. Enarr. in Ps. 85, n. I.; ML. 37, 1081). Parique modo sunt semper « vox Ecclesiae », quae vota ac desideria christifidelium omnium refert; qui quidem una cum sacerdotis precibus eiusque fide coniuncti, laudibus Iesum Christum prosequuntur, ac per ipsum Aeterno Patri grates agunt, ab eoque quovis die, quavis hora necessaria impetrant auxilia. Itaque quod Moyses quondam fecit, cum in montis vertice brachia ad caelum extollens cum Deo colloquebatur ab eoque pro populo suo, in subiecta valle aerumnis laborante, misericordiam efflagitabat, id per sacros administros quodam modo cotidie iteratur. |
| §40 The Divine Office, a means of Sanctification Moreover, the Divine Office is a most efficacious means of sanctification. Certainly it is not a mere recitation of formularies or of artistically executed chants; it is not just a question of respect for certain norms, called rubrics, or for external ceremonies of worship; it is above all a matter of elevating the mind and heart to God, in unison with the blessed spirits, who eternally sing praises to God. Therefore, the canonical hours should be recited “worthily, attentively, and with devotion”, as we are reminded at the beginning of the Office. |
At horariae preces multum etiam multumque ad sanctitatem efficaciter assequendam conferunt; non enim agitur solummodo de formularum recitatione, vel de canticis, quae ex artis legibus rite pangantur; non agitur solummodo de peculiaribus observandis normis, quas rubricas vocant, vel de externis tantum divini cultus caerimoniis; sed potiore ratione agitur de ascensu mentis animique nostri ad Deum, ut cum beatis spiritibus, laudes eidem in aeternum concinentibus, copulemur (cfr. Litt. Enc. Mediator Dei: A. A. S. XXXIX, 1947, p. 574). Quamobrem horariae preces, ut in eartnn notatur initio, « digne, attente ac devote » recitandae sunt. |
| §41 Having the same intentions as Christ Consequently, the priest ought to pray with the same intention as the Redeemer. So that his voice is, as it were, the voice of the Lord who, by means of the priest, continues to implore from the most merciful Father the benefits of the Redemption; it is the very voice of the Lord with which are associated the armies of the angels and saints in heaven and of all the faithful on earth, to render due glory to God; it is the voice of Christ our Advocate, by which we receive the immense treasure of His merits. |
Opus est autem ut sacerdos has supplicationes fundat eadem illa mente, qua Divinus Redemptor precabatur. Est igitur quasi ipsa vox eius, quae per suum administrum a clementissimo Patre suo redemptionis beneficia implorat; est ipsa vox eius, cui Angelorum Sanctorumque agmina in Caelo, christianorumque multitudines in terra coniunguntur, ut debita Deo gloria referatur; Iesu Christi advocati nostri vox est, qua immensi suorum meritorum thesauri nobis impertiuntur. |
| §42 Meditate with care and attention on these fertile truths which the Holy Spirit has disclosed to us in the Sacred Scriptures and upon which the writings of the Fathers and Doctors are commentary explanations. As your lips repeat the words dictated by the Holy Spirit, try not to lose anything of this great treasure, and, that your souls may be responsive to the voice of God, put away from your minds with all effort and zeal whatever might distract you and recollect your thoughts, that you may thus more easily and with greater fruit attend to the contemplation of the eternal truths. |
Frugiferas illas veritates, quas Spiritus Sanctus per Sacrarum Litterarum sententias pandit, atque Patrum Doctorumque scripta commentantur, accurate diligenterque meditemini. Dum labia vestra, divina verba repetunt quae afflatu superni Flaminis tradita fuere, nihil tanti thesauri amittatis; utque animus vester Dei voci fideliter resonet, ea omnia, quae mentem vestram avocent, adsidue studioseque dispellite; atque intentas cogitationes vestras colligite, ut faciliore ac fructuosiore ratione aeternarum rerum contemplationi vacetis. |
| §43 The Liturgical Cycle In the Encyclical Mediator Dei, We have explained at great length why the Church, through the course of the liturgical year, recalls to mind and represents before our eyes, in orderly fashion, all the mysteries of Jesus Christ and bids us celebrate the feasts of the Virgin Mary and of the Saints. Those lessons, which We there imparted to all Christians because they are eminently useful for all, should be especially meditated upon by you priests; you, who through the Sacrifice of the Eucharist and the Divine Office, play such an important role in the development of the liturgical cycle. |
In Encyclicis Litteris Mediator Dei copiose satis enucleavimus qua de causa Ecclesia per annuum liturgiae cursum in memoriam revocet aptoque ordine veluti ante oculos repraesentet omnia Iesu Christi mysteria, diesque etiam festos celebrari iubeat Mariae Virginis sanctorumque Caelitum. Haec doctrinae praecepta, quae christianis universis, utpote omnibus utilissima, impertivimus, addecet omnino vos, sacerdotes, peculiari modo recolere; vos dicimus, qui per Eucharisticum sacrificium Divinumque Officium, quod dicitur, in hoc eodem liturgiae cursu praecipuas partes agitis. |
| §44 Spiritual Exercises In order that we may progress all the more speedily day by day along the road of sanctity, the Church heartily recommends to us, besides the celebration of Mass and the recitation of the Divine Office, also other exercises of piety. Regarding these, it is in place here to propose certain points for your consideration. |
Ecclesia praeterea, ut nos ad sanctimoniam alacrius cotidie assequendam compellat, alia etiam pietatis exercitia, praeter Eucharisticum sacrificium et horarias preces, enixe nobis commendat. De quibus quidem placet aliquid heic attingere vestraeque considerationi proponere. |
| §45 Meditation on Eternal Truths Above all else, the Church exhorts us to the practice of meditation, which raises the mind to the contemplation of heavenly things, which influences the heart with love of God and guides it on the straight path to Him. This meditation on sacred things offers the best means of preparation before and of thanksgiving after the celebration of the Eucharistic Sacrifice. Meditation also disposes the soul to savor and to comprehend the beauties of the liturgy, and leads us to the contemplation of the eternal verities, and of the marvelous examples and teachings of the Gospel. |
Imprimisque ad sacram meditationem nos adhortatur, quae mentem ad superna transvehit, et ad caelestium rerum cogitationem advocat, itemque animum nostrum, Dei desiderio inflammatum, recta ratione ad eum dirigit. Haec sacra meditatio aptissime nos praeparat ad Eucharisticum celebrandum sacrificium et ad debitas post illud grates agendas Deo; ad suavem nos inducit liturgiae pulchritudinem percipiendam gustandamque; itemque ad aeternas veritates et ad miranda Evangelii exempla ac praecepta contemplanda nos permovet. |
| §46 ...and on the mysteries of the Life of Jesus It behooves the sacred ministers, therefore, to strive to reproduce in themselves the examples of the Gospel and the virtues of the Divine Redeemer. However, just as the food of the body does not nourish, sustain or develop our life unless, after being digested and assimilated, it be changed into our own substance, so the priest cannot acquire dominion over himself and his senses, cannot purify his spirit, cannot strive for virtue as he should, cannot, in brief, fulfill faithfully, generously, or fruitfully the duties of his sacred ministry, unless his life becomes one with the life of the Lord through assiduous and unceasing meditation on the mysteries of the Divine Redeemer, the supreme model of perfection and the inexhaustible source of sanctity. |
Iamvero haec Evangelii exempla Divinique Redemptoris virtutes prorsus necesse est ut sacrorum administri diligentissime in se referant. Sed, quemadmodum corporis cibus vitam nostram non alit, non sustentat, non auget, nisi digestus ac confectus in nostram fuerit substantiam conversus, ita sacerdos, nisi meditando contemplandoque Divini Redemptoris mysteria — qui quidem summum atque absolutum perfectionis exemplar est ac sanctitudinis fons inexhaustus — eius vitam vivat, sui suorumque sensuum dominio potiri non potest, neque animum purificare suum, neque ad virtutem, ut oportet, contendere, nec rieninue sarra munera sua fideliter. actuose, frugifere obire. |
| §47 Serious Consequences of Omitting Meditation We therefore consider it Our grave duty to exhort you in a special manner to the practice of daily meditation, a practice recommended to all the clergy also by Canon Law. For just as the desire for priestly perfection is nourished and strengthened by daily meditation, so its neglect is the source of distaste for spiritual things, through which piety is lessened and grows languid, and the impulse towards personal sanctification is not only weakened or ceases altogether, but the entire priestly ministry suffers great harm. It must therefore be stated without reservation that no other means has the unique efficacy of meditation, and that, as a consequence, its daily practice can in no wise be substituted for. |
Gravi igitur officio Nos teneri ducimus ad cotidianae meditationis usum vos peculiari modo cohortari; quem quidem usum Codex etiam Iuris Canonici clericis omnibus commendat (cfr. can. 125, 2). Quemadmodum enim ex cotidiana eiusmodi meditatione sacerdotalis perfectionis studium alitur ac refovetur, ita ex eius neglegentia illud oritur spiritualium rerum taedium, quo pietas defervescit ac languet, et quo non tantum suus cuiusque ad sanctitatem impulsus vel intermittitur. vel retardatur, sed sacri etiam ministerii opera haud levia capiunt detrimenta. Quamobrem iure meritoque asseverandum est peculiarem sacrae meditationis efficacitatem nulla posse alia ratione haberi, atque adeo cotidianus eius usus nullo alio modo substitui posse. |
| §48 Vocal Prayer and the Spirit of Prayer From mental prayer cannot be separated vocal prayer, and those other forms of private prayer which, according to each one’s peculiar needs, help in uniting the soul with God. Let this be remembered, however: more than a mere multiplicity of prayers, is to be valued piety and the true and ardent spirit of prayer. If ever before, in our days especially is this ardent spirit of prayer necessary, when the so-called “naturalism” has invaded men’s minds and hearts, and when virtue is exposed to every kind of danger, dangers which not infrequently meet one in the very exercise of one’s ministry. Is there anything which can more securely protect you against these snares, anything which can more surely elevate your souls to heavenly things and keep them united with God, than assiduous prayer and supplication for Divine help? |
A caelestium autem rerum commentatione contemplationeque supplicationes viva voce factae ne disiungantur; ceteraeque ne desint privatim precandi formae, quae apte, pro peculiari sua cuiusque condicione, ad fovendam animi cum Deo coniunctionem conferant. Illud tamen animadvertendum est: potius quam multiplicatas preces, pietatem valere ac verax et ardens supplicandi studium. Hoc enim ardens precandi studium hodie potissimum, si umquam alias, necessarium est, dum « naturalismus », qui dicitur, hominum mentes animosque incessit, et dum virtus periculis omne genus circumvenitur, quae quidem interdum sacrum etiam obeuntibus ministerium occurrunt. Quid enim melius efficere possit, ut ab hisce insidiis praecaveatis, quid aptius mentem vestram ad superna erigat, vosque cum Deo coniunctos vivere iubeat, quam constans ad eum admota oratio divinique supplicatio auxilii? |
| §49 Devotion to the Blessed Mother Inasmuch as priests can be called by a very special title, sons of the Virgin Mary, they will never cease to love her with an ardent piety, invoke her with perfect confidence, and frequently implore her strong protection. So that every day, as the Church herself recommends, they will recite the holy rosary, which, by proposing for our meditation the mysteries of the Redeemer, leads us “to Jesus through Mary.” |
Cum autem sacerdotes peculiari titulo Mariae Virginis filii vocari queant, temperare sibi non poterunt quin eam incensissima pietate adament, fidenti eam animo invocent, validamque eius tutelam frequenter implorent. Cotidie igitur, quod Ecclesia ipsa commendat (cfr. C. I. C. can. 125, 2), mariale rosarium recitare studeant; qua quidem recitatione etiam Divini Redemptoris mysteria meditanda nobis proponuntur, nosque « ad Iesum per Mariam » ducimur. |
| §50 Daily Visit to the Blessed Sacrament Also, before closing his day’s work, the priest will betake himself to the Tabernacle, and spend at least a little time there to adore Jesus in the Sacrament of His love, to make reparation for the ingratitude of so many men, to enkindle in himself ever more the love of God, and to remain, in some sense, even during the time of repose at night, which recalls to our minds the silence of death, present in His Most Sacred Heart. |
Praeterea sacrorum administer, antequam cotidianos suos concludat labores, ad Eucharistica tabernacula adeat ibique aliquantisper saltem commoretur, ut Iesum in suo caritatis sacramento adoret, ut tot hominum ingratitudinem expiet, ut magis in dies divino amore ferveat, ut denique nocturnae etiam requietis tempore, quod mortis silentium in mentem revocat, aliquo modo praesens in sacratissimo eius Corde permaneat. |
| §51 Examination of Conscience and Frequent Confession Let him also not omit his daily examination of conscience which is undoubtedly the most efficacious means we have for taking account of the conduct of our spiritual life during the day, for removing the obstacles which hinder or retard one’s progress in virtue, and finally, for determining on the most suitable means to assure to our sacred ministry greater fruitfulness and to implore from the Heavenly Father indulgence upon so many of our deeds wretchedly done. |
Neque praetermittat suae conscientiae secreta cotidie perscrutari suique ipsius censuram gerere; quod procul dubio tantum valet simul ad spiritualis vitae rationem per elapsi diei spatium inquirendam, simul ad illa removenda obstacula, quae virtutis incrementa vel retardent, vel praepediant, simul denique ad ea omnia alacrius persequenda, quae sacerdotalia munera magis frugifera efficiant, et ad caelestis Patris, ob tot misere acta, misericordiam implorandam. |
| §52 This indulgence and the remission of our sins are given to us in a special manner in the Sacrament of Penance, the masterpiece of God’s goodness, by which our weakness is fortified. Let it never happen that the very minister of this Sacrament of reconciliation, himself does not use it. The Church, as you know, declares as follows in this respect: “Let The Ordinaries be vigilant to see that all their clergy frequently cleanse the stains of their conscience in the Sacrament of Penance”. Though we are the ministers of Christ, we are, nevertheless, wretched and weak; how then can we ascend to the Altar and handle the Sacred Mysteries unless we make a frequent effort to expiate our sins and cleanse ourselves? By means of frequent Confession, “The right knowledge of one’s self is increased, Christian humility is developed, perverse moral habits are uprooted, negligence and spiritual torpor are resisted, the conscience is purified, the will is fortified, salutary self-control is obtained, and an increase of grace is secured by the very fact that the Sacrament is received”. |
Quae quidem misericordia et admissorum venia per Paenitentiae Sacramentum nobis peculiari modo comeditur, quod praecipuum est divinae bonitatis opus, quo infirmitas nostra roboratur. Numquam contingat, dilecti filii, ut salutaris huius reconciliationis administer hoc Sacramento se abstineat. Hac de re, ut nostis, hoc Ecclesia edicit: « Curent locorum Ordinarii, ut clerici omnes Paenitentiae Sacramento frequenter conscientiae maculas eluant » (C. I. C. can. 125, 1). Quamvis enim Iesu Christi ministri, miseri tamen sumus; quomodo igitur possumus Dei aram ascendere ac sacra pertractare, nisi saepe nos expiare ac purificare studeamus? Hac enim ratione « recta sui ipsius cognitio augetur, christiana crescit humilitas, morum eradicatur pravitas, spirituali neglegentiae torpori obsistitur, conscientia purificatur, roboratur voluntas, salutaris animorum moderatio procuratur, atque ipsius sacramenti vi augetur gratia » (Litt. Enc. Mystici Corporis Christi: A.A.S. XXXV, 1943, P. 235). |
| §53 Spiritual Direction Still another recommendation, we feel, is in place here: that, in undertaking and advancing in the spiritual life, you do not trust too much to yourselves, but with docile simplicity seek and accept the help of someone who, with wise moderation, can guide your soul, point out to you the dangers, suggest suitable remedies, and in every internal and external difficulty can guide you in the right way towards an ever greater perfection, according to the example of the saints and the teachings of Christian asceticism. Without these prudent guides for one’s conscience, it is often very difficult to be duly responsive to the impulses of the Holy Spirit and of the grace of God. |
Quam ad rem opportunum etiam ducimus vos adhortari, dilecti filii, ut in spiritualis vitae itinere ingrediendo persequendoque ne nimis vobis confidatis, sed demisso docilique animo ab iis consilium suscipiatis petatisque auxilium, qui sapienti moderatione vos regere possint, qui adventantia pericula vobis praenuntiare queant, itemque consentanea vobis indicare remedia, et in difficultatibus omnibus ex internis externisve rebus oriundis, vos recta ratione ducere, vosque ad perfectionem illam, cotidie auctiorem dirigere, ad quam sanctorum Caelitum exempla probatique christianae asceseos magistri vos alliciant et advocent. Etenim sine prudentibus hisce conscientiae moderatoribus, plerumque difficillimum est supernis Sancti Spiritus impulsionibus divinaeque gratiae recto modo obsecundare. |
| §54 Retreats Finally, We wish to recommend heartily to all the practice of Retreats. When we seclude ourselves for some days from our accustomed occupations and habitual environment, and retire into solitude and silence, we are then more attentive to give ear to the voice of God, which consequently penetrates more deeply into our soul. Retreats, while they call us to a more holy fulfillment of the duties of our ministry, and to the contemplation of the Mysteries of the Redeemer, give new strength to our will, that we may “serve Him without fear, in holiness and justice before Him all our days”. |
Cupimus demum Spiritualium omnibus commendare Exercitiorum usum. Cum enim nos per aliquot dierum spatium ex suetis rebus suetisque vivendi agendique rationibus segregamus, ac solitudinem silentiumque petimus, tum facilius profecto secundas damus aures divinis eloquiis, quae altius in animos descendunt nostros; dumque nos haec Exercitia ad officia sanctius exsequenda revocant et ad suavissima Iesu Christi mysteria contemplanda, voluntatem nostram ita confirmant, ut serviamus illi in sanctitate et iustitia omnibus diebus nostris » (Luc.1, 74, 75). |