THE PRIEST'S PASTORAL WORK
IT has sometimes been a matter of comment that in the ordination of a priest the Church seems to act in a different manner from what she does in the consecration of a Bishop. In the latter case, a man has to wait till there is a vacancy and his work is required for the good of the Church: in the former case, he offers himself for ordination, and it is not until after he is ordained that a suitable vacancy is sought where he is asked to work. In some respects this follows inevitably from the nature of the case; for a candidate for the Bishopric can go on working as a priest until his services are called for in the Episcopate. In some instances indeed that time never comes, and one who is apparently "Episcopabilis" never gets consecrated at all. In the case of a priest it is manifestly impossible to have candidates for Holy Orders waiting to be called to the ministry, and remaining laymen till that time comes. And indeed if it were otherwise possible, the length of time necessary to prepare for the priesthood necessitates the candidate being chosen some years before the need arises; while, on the other hand, there are so many openings where a priest's work is called for that one can usually be found for a newly ordained priest without waiting, and indeed the tendency is rather for there to be such need that a man has to be ordained before his time.
Nevertheless, the comment does express a real truth. Some men—in certain countries not an inconsiderable number—are ordained as what are often spoken of as "Mass priests," who having a sufficient competency of their own, have no intention of ever offering themselves for pastoral work of any kind. They wish to say Mass, and that is all. It is significant of the times that this is not to be so any longer. Although it is impossible to wait for a definite vacancy, the Bishops are directed in future not to ordain anyone unless they are satisfied that his services are necessary or useful to the Church, and an obligation is laid on every priest to accept any work from the Bishop which he is reasonably able to do. [1] There are to be no more "Mass priests." The movement was begun by Pius X in the city of Rome, when he only allowed those to live there who had definite employment: now the principle is extended, and has become part of the law of the Church. Hence pastoral work, in its broadest sense, has become an essential part of the vocation of a priest. It is proposed here to say a few words about the various offices of such work a priest ordinarily performs in this country. This naturally divides itself into two main categories, that which he does for the sake of his people as a whole, and that which he does for them individually. The former of these will form the subject of a later Conference: here we will consider the latter. [2]
The work of the Church is to sanctify the life of the Christian, and the priest's pastoral solicitude should extend to every individual of his parish. Many of them he comes to know intimately, through the sacrament of Penance, and all of them are his friends as they are friends of Christ. [3] His work is to apply to them individually the graces of the Church, throughout their lives, and more especially at the chief epochs—to baptise them when they come into the world; to provide for their Catholic training at school; to prepare them for Confirmation when the opportunity arises; to administer their first Confession and Communion when they are of a suitable age; when they enter the state of matrimony to prepare them for the sacrament, and to assist at it when the parties are solemnly married; and, finally, to watch over their death bed, to anoint them and administer the holy Viaticum when the last summons comes. But in addition to these main epochs, the priest has to keep perennial watch over their lives, to assist them in their troubles, to advise them and absolve them when they have fallen into sin, continually to stimulate them in the practice of their holy religion; to warn those who neglect Mass on Sundays, or who stay away from Communion at Easter; and to help them in countless other ways. A few words about each of these duties will be in place.
We begin with the solemn rite of Baptism. Many priests find this the least spiritualising of all their works in the Church. The fact that the recipient of the sacrament is unconscious of what is being done, and often in consequence behaves in a manner not befitting the occasion, undoubtedly detracts from the solemnity of the rite. Yet there is much to suggest itself of special interest, for the sacrament involves the whole history of mankind. The child arrives not a member of the Church, even in positive enmity—though unconsciously—to Almighty God, and in the power of the enemy of mankind. As a result of the priest's ministration, the devil is expelled, and the child acquires the state of one of the faithful. The command "Exi ab eo, immunde spiritus, et da locum Spiritui Sancto Paraclito" should surely bring home to one the power of the priesthood. So also the words that follow a little later on:—
"Exorcizo te, immunde spiritus, in nomine Patris et Filii et Spiritus Sancti, ut exeas et recedas ab hoc famulo Dei: ipse enim tibi imperat qui pedibus super mare ambulavit, et Petro mergenti dexteram porrexit.
"Ergo maledicte diabole, recognosce sententiam tuam, et da honorem Deo vivo et vero, da honorem Jesu Christo Filio ejus, et Spiritui Sancto, et recede ab hoc famulo Dei, quia istum sibi Deus et Dominus noster Jesus Christus ad suam sanctam gratiam et benedictionem fontemque Baptismatis vocare dignatus est. Et hoc signum sanctæ Crucis, quod nos fronti ejus damus, tumaledicte diabole, nunquam audeas violare."
So also the profession of faith of the god-parent on behalf of the child speaks of the Christian home into which it is its privilege to be born; and this gives the full meaning to the Baptism itself. The sanctification of the child is completed by the two-fold anointing—by the Oil of Catechumens before Baptism, and by Chrism afterwards. It is the sign of a good Catholic tradition to wish for Baptism as early as possible so that the infant may be sanctified; and the Catholic practice is to give him the name of a saint, under whose protection he is placed. [4]
The next epoch in the life of a child is his going to school, which by a strange satire comes always before he has, theologically speaking, "come to the use of reason." From henceforth the school teacher, as the deputy of the priest, shares with the parents the responsibility for the child's religious education. A good priest is frequently in his school, and gets to know the children each and all. Much of the religious instruction is best done by the ordinary teachers, but the priest will supervise it and often participate in it; and when it comes to preparing the children for their First Confession, he will probably keep it in his own hands. Nevertheless, he must bear in mind that although according to the new Codex the final responsibility as to the child's fitness rests with the priest (Canon 854, §5), his final decision requires the consent of the child's parent or guardian (Ibid., § 4). This consent, however, is of course ordinarily assumed: with the large numbers at a modern school no other system would be possible. The children make their First Confessions in groups, on a date fixed by the priest. It is hardly necessary to remark that many a child in his first few Confessions experiences difficulty in finding matter to confess. Yet it is very important for such a one to form the habit of Confession in good time, so that when the need really arises by serious sin, the remedy may be ready to hand.
According to the modern practice, initiated by Pope Pius X, the First Communion follows immediately. In many cases the child only partly realises the sacredness of the act. Nevertheless, the surroundings, together with such knowledge as can be assimilated at that age, give plenty of scope for devotion; and with advancing years, the child realises more and more the privilege of receiving the Blessed Sacrament.