(continued)
THE actual laws about a priest's recreation are, as is almost necessary from the nature of the case, only negative. They enumerate the amusements in which he must not take part. In our own Synods there are two laws, the first of which is taken from the Synod of St. Charles at Milan:—
"Priests should keep away from spectacles unworthy of an ecclesiastic, from clamorous hunting which is carried on with horse and hounds, from public dances, from unlawful games and from feastings which are protracted till late in the night."
"We strictly forbid clerics in Holy Orders from being present at scenic representations in public theatres [or in places which serve for the time as public theatres], [1] imposing on transgressors the penalty of suspension incurred ipso facto, as has hitherto been in force throughout England, with reservation to their respective Ordinary."
The first of these laws is sufficiently vague to admit of considerable variety of interpretation. So far as public dances or balls are concerned, the practice has always been to regard them as not the place for a priest. At the time of the French Revolution, the émigrés clergy, who were received in England with such hospitality, used to be invited to all kinds of festivities, and no doubt their heads became somewhat turned. At any rate, many of them used to stay up the greater part of a night at balls to which they were asked, until it reached the ears of the Bishop, who prohibited it. In truth, if balls or dances were ever so innocent, such dissipation prolonged into the night is incompatible with priestly life.
It would seem, however, from recent decisions that the Holy See means a rather stricter interpretation to be affixed to the law, and although these actual decisions may only bind locally, in the United States and Canada, it seems hardly rash to infer that it is intended to discountenance priests generally from attending or promoting entertainments which include dancing. [2]
With respect to the rest of the law, it is difficult to be very precise; but we shall not be far wrong if we adopt a general rule that in every case when a priest is tempted to conceal his priesthood, and adopt a costume which will allow his being taken for a layman, he is on the verge of frequenting "a spectacle unworthy of an ecclesiastic." It can be done with care without breaking the letter of the law about ecclesiastical dress, simply by covering the Roman collar and wearing a dark grey coat; and it has been done in the past by those who wished to attend a spectacle where a Roman collar would be out of place.
In the case of going to a football or cricket ground, especially the latter, to watch the game, the case is wholly different, for we find plenty of Roman collars openly worn. At the time of writing, the war has put an end to the possibility of this pastime for so long a period that one has almost forgotten its fascination. We are even inclined to wonder how we could ever have allowed the first-class cricket scores to have the prominence they once had in our thoughts. For it is not many years ago that the Daily Mail would announce the "sad plight of England" cabled from the Antipodes during a Test Match with as much prominence as is now given to apprehended danger of invasion by the Germans. If cricket ever fully revives, however, there is a good deal to be said in favour of an occasional afternoon at Lord's or the Oval. It gives one fresh air and an amount of occupation not inconsistent with quiet reflection on more serious topics. To watch a game of football is in some ways less desirable, not only because the excitement is more concentrated, but because the general tone of the crowd is rougher. Still, a priest can go in his Roman collar.
It is hardly necessary to point out that the unlawful games alluded to have no relation to our English athletic exercises. The modern counterpart would perhaps be games at cards for high stakes, about which some words have already been said. The question of athletics is a very different one. Cardinal Manning, though himself in his younger days a cricketer, took a stern view of a priest playing. "Can you imagine"—he would say—"going before your Creator for judgment with a chalice in one hand and a cricket bat in the other?" Or again, "Should a priest have time to throw away in running after a piece of leather?" It may be doubted whether he often carried conviction with such arguments. Still, these considerations cannot be wholly put aside. But it would be narrow-minded to make objection to athletics in general, if indulged in with moderation, and in suitable surroundings. Either tennis or cricket may be good for both soul and body, though the latter game exacts so much time that it is only exceptionally within the priest's reach. But the game of golf, so much in vogue in later years, is almost an ideal one as a clerical recreation. In this, however, as in all matters of recreation the personal tastes—and personal attainments—must be the decisive factor. Many have no inclination for athletics after leaving school. They find as they grow older that the exercise which comes naturally with their daily work satisfies their needs, with perhaps an occasional long walk, which they designate a "constitutional"; and often during such "constitutional" they can do some valuable thinking. Some writers do a large part of their composition while out walking.
There is another form of athletics which is capable of great use, or of some abuse—that is, the bicycle. In these days, indeed, it has become so much part of every-day life that many use it simply for the purpose of getting from place to place. But it can also be used on a larger scale to provide an excellent recreation. As a physical exercise indeed, it is exacting, especially when—as will often be the case—the weather is unfavourable, or the wind in the wrong direction, and it is doubtful whether it conduces much physically to health. But it has an admirable power of taking away a man from his daily surroundings and giving him a complete mental change and rest. If the weather is fine, indeed, and the conditions favourable, it tends occasionally to make inroads into our work. But if used judiciously it may be the occasion of much educative interest, and give one some of the advantages of travel which the modern railway transport from point to point fails to give. Mr. Ruskin refused to travel by train, and to be conveyed, as he said, like a parcel. If he had lived in the days of bicycling, he might have found the key to his difficulty. The bicyclist makes close acquaintance with the people and the places through which he travels; he can visit the old churches and interest himself in their history; he can see the various industries and way of life of the people among whom he goes, and so forth. This is still more so if he has a motor-cycle, as his range of country is so largely increased. His interest may be developed by a portable camera; and indeed photography in itself is a capital recreation. So is botany, or geology, or any kind of hobby which a man may take up. And any hobby is to be encouraged. If a man says he has no time to pursue a hobby, he is probably an idle man. One who is keen can make time and this is in every way an advantage.