THE PERIODICAL RETREAT
IN view of the fact that our own synodal law prescribes a Retreat for every priest only every second year, [1] and the new Codex of Canon Law only insists on one every third year, [2] it might appear that either one or the other is the limit at which we should aim. Such, however, is surely not the case. It is true that even though our Synodal law still holds—as has been recently decided by the Holy See—no more frequent Retreat is required as of obligation than once in two years, and in some countries where there is no special local law, the longer interval—once in three years—may be lawful. Yet, without asserting any obligation, the present writer deliberately urges a yearly Retreat as the ideal. Wherever circumstances permit it—as in Ireland or Belgium or elsewhere—this has always been the practice. Moreover, the wording both of the synodal law and of the new Codex by no means excludes this as the ideal; in each case the word saltem, or "at least," is joined to the specification of the obligatory period.
But it would surely appear that an earnest priest would himself desire it. The idea that a Retreat is an irksome duty, to be discharged as best it can, is surely a very inadequate one. It should be a time to which a priest looks forward with longing, when he can put away his work for a few days, and attend to matters which are in the strictest sense personal, and if we may say so, selfish; and in which he may commune with Almighty God in a manner which the hard work of his daily life renders difficult or at times impossible. True the Retreat involves a serious work and an important Confession, and the renewal of many resolutions which have fallen into abeyance. Such a work will not be accomplished without serious effort, and often involves facing trouble and discouragement during its course. A Retreat is by no means the recreation which its name almost implies. But its interest is supreme. It touches all that aspect of life which should be vital to us, and it tests our progress in that aspect of our lives which alone matters.
If the Retreat is to be for us the event which ought to be the centre and crown of our year's work, certain conditions must be complied with which often are not. Let us consider these in detail.
The first question is when and where to make the Retreat. The Synod seems to assume that it will be made by all the diocesan clergy in common at the time and place provided for by the Bishop. Whether this is to be taken strictly or not, has been much discussed; our tradition has been that a priest making a solitary Retreat at a religious house satisfies the obligation, though making a Retreat at one's own house does not. The new Codex, however, seems in this respect stricter than our Synodal Law, and provides definitely for the common clergy Retreat unless special exception be made for a just cause by the Bishop himself. Hence it would appear that ordinarily at least every three years the common Retreat is obligatory.
But apart from strict obligation, there is every reason that, except in special circumstances, the priests should join in the common diocesan Retreat. There are indeed some persons who find it a difficulty, and who can make a better Retreat in private; but they are the exception. At any rate, it is necessary for the Bishop to give leave in any particular case. In making application, at least let the priest bear in mind that at best he will lose the graces attached to the corporate act, and will not be helping his fellow clergy as he might be, so that only a strong reason should induce him to apply; for very naturally a Bishop would be slow to give a negative answer. On the other hand, a priest who willingly conforms brings consolation to his Bishop and helps in the sanctification of the diocesan clergy as a whole.
In order to bring about the possibility of a general Retreat, it is sometimes necessary that the parish services should be curtailed or omitted during that week. Let there be no hesitation in, if necessary, reducing the week-day masses or omitting them altogether or omitting evening services. The people will fully enter into the reason, provided it is explained to them, and will willingly join in prayer for the blessing of God on the Retreat.
In the next place, if we properly esteem the Retreat, and wish to draw down God's blessing on it, we should show our esteem by making up our minds in good time beforehand that we will make it. The experience of a curate returning from his holiday on a Saturday, discussing his plans on Sunday, and making up his mind not till Monday morning that he will join the diocesan Retreat would seem to indicate his view of it as a disagreeable duty to be performed because it is ordered. No one would treat an important or attractive work in this way. What wonder that he arrives on the scene without thought or preparation, spends most of the Tuesday resting himself, and finds he is slack on the remaining two and a half days? And can he wonder that the special graces to be looked for come to him only sparingly? Even those who have made up their minds to join the Retreat, often spend the whole of Monday at their ordinary work, till the very last minute before starting; or even arrive late and thus emphasise a bad beginning. "Before prayer, prepare thy soul," says the holy writer, "and be not as a man that tempteth God." [3] One who is in earnest about what is before him will break off his ordinary occupation, except such as is absolutely necessary, all Monday, so as to be ready to begin the work of the Retreat in the evening.
Similar conditions hold as to the ending of the Retreat. Formerly this was not till the Saturday morning after the general Communion. In recent years, however, it has been customary to finish early in the afternoon of Friday. But a considerable number do not stop for the end, and we often see a priest who thinks nothing of returning from his holiday at a late hour, sometimes not far from midnight, at the end of a Retreat wishing to be back "in good time" and cutting short the Retreat accordingly. Or sometimes a priest will return early on the plea of doing his Friday evening service. This ought not to be so, and a rule against doing any pastoral work whatever on the Friday would remove the temptation.
With respect to the body of the Retreat, let each one determine what is necessary for himself to go through it with real profit. Certainly a mere attendance at the discourses is not enough. The work to be done is a real and active one. The Jesuits realise this, and they do not usually use the word Retreat, which connotes its negative side, but prefer to use the expression "spiritual exercises," which connotes its positive side. In truth, the ennui of the Retreat, from which so many suffer, comes from looking exclusively on the negative side. If we are properly active and at work, the time will pass rapidly and will appear all too short. This is for the modern priest undoubtedly far the most important aspect of the Retreat. It is indeed a help to keep silence and to be away from one's work and distractions, but that will not benefit us unless we have other work to replace that which we have put away. And this will save us from the temptation to use our time in preparing sermons or instructions for the next Sunday or two. Let it be remembered that even for the following one we shall have the Saturday at our disposal for such preparation.
The keeping of silence indeed, helpful though it may be, is not of the essence of the Retreat. Considering how seldom we meet our fellow clergy, some intercourse will be in many ways desirable. It is well, if possible, to regulate this, and the modern custom of having an hour's recreation at the dinner has much to recommend it.
A word may be added on the importance of regularity at all the exercises. It may be that some of them appeal to our personal taste less than others. Some persons prefer saying their Office in private in place of the public recitation usual in clergy retreats. Others are inclined to avoid the Stations of the Cross; and so on. But surely a Retreat is of all times one in which to sink our personal tastes, so as to join in the corporate act. The same applies to taking our share in the community duties, such as reading in Refectory, or serving at the altar, or taking special part such as e.g. a Lesson in the Office, or other duties. To avoid them is a sign of selfishness. To be willing to sacrifice oneself in small ways is a powerful means to bring a blessing on the Retreat and the example to others will not be thrown away.
The old habit of refraining from saying mass during the Retreat has now almost gone out, and Benediction is commonly given not only at the conclusion as formerly but every evening of the Retreat. It would seem hardly too much to ask that at least one mass be set aside for the intentions of the Retreat for ourselves and others; for considering how much of the success of the year's work depends on the Retreat being made well, every effort should be made to secure God's blessing on it. In the Society of Jesus, it is part of the rule after the first years of priesthood to devote a whole year to a second novitiate: those doing so are known as tertians, as they are going through a third year as novices. It is easy to see what special value such additional novitiate may have, after the priest has been sufficiently long time in active work to realise and appreciate its value. We may well envy them in having this opportunity of entering into themselves so thoroughly. The only thing that we seculars have to compare with it is the periodical Retreat. It is little enough, lasting only a few days compared with a whole year of the tertianship. Let us learn to esteem that little more, and to make it the opportunity of overhauling our whole life, and making good resolutions for the future. Let us always remember that some day we shall make a Retreat which will prove to be our last serious preparation for death. We have been frequent witnesses of this in others: one day it will happen to ourselves. Yet when we are making the Retreat, we probably shall not know such to be the case. We may be well and strong, and with a good prospect of life before us: yet God may know that this is our last great opportunity. Surely this thought, if no other, should stimulate us to make the Retreat well, so as not to have it ever said against us that we had the power given us of making a full preparation for our last passage, but omitted to use it.
[1] "Singuli sacerdotes teneantur, quoque saltem biennio, exercitia spiritualia quae Episcopus providebit, adire " (I. Westmonast, xxiv. 7).
[2] "Omnes sacerdotes saeculares debent tertio saltem anno spirituajibus exercitiis, per tempus a proprio Ordinario determinandum, in pia aliqua religiosave domo, ab eodem designata vacare; neque ab eis quisquam eximatur, nisi in casu particulari, justa de causa, ac de expressa ejusdem Ordinarii licentia" (Canon 126).
[3] Ecclus. xviii. 23.