Examination of Conscience for Priests in a Retreat

The object of a Clerical Retreat, like every other Retreat, is an amendment and improvement of life. For the attainment of this object, a Retreat proposes, with God's grace, three means, answering to the three questions—QUARE? QUID? QUOMODO?

QUARE? or what are the reasons for undertaking an amendment and improvement of life? These are furnished in the subjects of meditation proposed during the Retreat.

QUID? or what is to be amended and improved? This is found out by the examination of conscience, which each one makes for himself, and before God, “the Searcher of hearts.”

QUOMODO? By what special means is this amendment and improvement to be carried into effect after the Retreat? This is to be done by the faithful and persevering observance of the resolutions one makes under the inspiration of God's grace during the exercises.

These means, all three, are essential to the object of a Retreat; but the most essential, unquestionably, is the examination of conscience. For to what purpose would we persuade ourselves that we ought to amend and improve our lives, or to what purpose would we make resolutions to this effect, if we did not discover, by examining our conscience before God, what we have to amend and correct? Therefore, a large portion of the Retreat should be employed in this most essential work. It is with a view to assist in some degree in performing it, that the following form of Examination has been drawn up. But much remains to be done, which must depend on every one's own endeavours, aided, of course, by the light of Divine grace, which he should implore most earnestly of God by constant prayer during the exercises.

In disposing yourself for the examination of your conscience, you will place yourself in the presence of God, as your Supreme Judge, in the same manner as a criminal (to use the comparison of St. Ignatius in his Book of Exercises) is brought in fetters before the bar of justice, and you will humbly ask the grace necessary to know your sins, and detest them. Then passing in review the several points of this Examination, you will, in all sincerity, demand an account of your soul as to each particular.

When you will have placed all your misery before your eyes, you will accuse yourself with sorrow, in presence of God's immense goodness, promising, at the same time, an entire amendment, and invoking for that purpose the Divine assistance.

But, if you desire to use this Examination for meditation, and therefore to delay at greater length on the several points, you will consider:

1st. How serious are the faults indicated in each point, and how justly are they condemned.

2ndly. How hurtful they are, if they be not avoided.

3rdly. And what resolutions you are to adopt with a view to an entire amendment of life.

In this exercise you will apply yourself not so much to a dry investigation, as to the sentiments and affections of soul suitable to the purpose in view. You will therefore deplore and lament your sins. You will excite yourself to fear and trembling on account of them, acknowledging yourself before heaven to be a most base sinner, unworthy of the bread you eat, of the air you breathe. You will, at the same time, excite yourself to hope, turning to your Divine Saviour crucified, seeking refuge in His adorable wounds, sprinkling yourself with His most sacred Blood, having recourse to the Mother of Mercy, and invoking the intercession of all the Saints of heaven. Say to them, “Miseremini mei, miseremini mei, saltem vos amici mei. Recipite fugitivum vestrum sed fratruelem, sed consanguineum in Sanguine Redemptoris” (S. Bern. Med. c. 4).

It may be expedient, before examining and confessing your sins in detail, to consider in general, and explain in confession, what are your ordinary habits and the tenor of your life, and if your previous confessions can be relied on as valid, in order that your confessor, obtaining by this means a fuller knowledge of the state of your soul, may the better help you.

How do you esteem your Vocation?

What idea have you of the Priesthood, which St. Ambrose designates “a God-like profession.” “Deifica professio” (de dignitate Sacerd. c. 2), and admiring which, St. Augustine exclaims, “O veneranda Sacerdotum dignitas, in quorum manibus, velut in utero Virginis, Filius Dei incarnatur?” (Conc. 2 in Ps. 37).

Do you reflect on the duties and functions of a Priest, and the good or evil depending upon him?

“Hoc enim omnibus fere saeculis compertum fuit, pro sacerdotum vitâ benedictionem, aut maledictionem a Deo in populum procedere” (Synodus Osnabrugens, A.D. 1628).

By what motives are you actuated in the performance of your duties and the general tenor of your life?

Are you animated with a zeal for the glory of God and the salvation of souls? or rather are you not swayed by ambition, a desire of temporal emolument, a more easy mode of life, or inordinate attachment to relatives?

What efforts do you make to root out vicious habits, and to acquire the requisite knowledge and virtue of your state?

Have you effaced the stains of your former life by condign penance?

Or were you one of those, whom St. Bernard speaks of, saying, “Ingrediuntur cum hâc maculâ tabernaculum Dei viventis; inhabitant cum hâc maculâ templum, sanctum Domini polluentes” (de Convers. ad Clericos, c. 20)?

As you have reason to hope, that you have been duly called to the Priesthood, do you attach due value to so holy a vocation?

Audite filii Levi, num parum vobis est, quod separavit vos Deus ab omni populo, et junxit sibi, ut serviretis ei in cultu Tabernaculi? (Num. xvi. 8, 9).

What is the General Tenor of your Life?

Do you walk in a manner worthy of your holy vocation?

An exemplum fuisti fidelium in verbo, in conversatione, in charitate, in fide, in castitate? (1. Tim. iv. 12).

By what spirit are you animated? Whether is it the spirit of Christ or the spirit of the world?

Si quis autem Spiritum Christi non habet, hic non est ejus (Rom. viii. 9).

Quicumque voluerit amicus esse saeculi hujus, inimicus Dei constituitur (Jac. iv. 4).

Whose example do you follow? Is it of those in the ministry, of whom St. Paul would say, “Conversatio eorum in cœlis est? or rather is it not of those who are walking in the broad way of perdition?

Are you not spending your life in ease and idleness, or are you not striving to obtain human applause and the esteem of men?

Seminasti multum, et intulisti parum . . . . . et qui mercedes congregavit, misit sea in sacculum pertusum (Agg. i. 6).

Going on as you are, will you be able to say with St. Paul, “Bonum certamen certavi, cursum consummavi . . . in reliquo reposita est mihi corona justitiae?” (2 Tim. iv. 7).

What penance have you done for past sin? The Council of Trent would have your whole life a continual penance, “perpetua poenitentia esse debet” (Sess. xiv. de Ex. Unct.)

How have you made your confessions, and what fruit do you draw from them?

Have you gathered from them the fruit of sanctification; or rather (which God forbid), have you not been laying up for yourself a store of wrath by the manner in which you have been making them?

Secundum duritiam tuam et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis justi judicii Dei. (Rom. ii. 5.)

Have you stated everything candidly and openly in your confessions?

Perhaps taking account of matters of lesser moment you have either altogether passed over, or you have only lightly touched on, depraved habits, involving sacrilege in your ministry and mortal negligences.

“O Poenitentes, non poenitentes, sed illusores, excolantes culicem, camelum autem glutientes!” (S. Aug.)

Have you brought to your confessions sincere sorrow and a firm purpose of amendment, or rather have you not spent in idle conversation the time you should have given to preparation before and thanksgiving after your confessions?

Recogitabo tibi omnes annos meos in amaritudine animae meae (Isai. xxxviii., 15).

Reflect on your obligations towards God, towards your neighbour, and towards yourself. Especially consider your duties as a Pastor of souls. Look into all your works, words, thoughts, and omissions, and find out what you have been, what you are, and what you wish to be for the future; and according to your guilt in God's sight, let Him see your sorrow in the depths of your soul, and have recourse to His divine mercy by true repentance.

“Exitus aquarum deducant oculi mei. Operiat confusio faciem meam. Deficiat in dolore vita mea; et anni mei in gemitibus” (Ps. cxviii. 136; Ps. xxx. 11).

A PRIEST IN REFERENCE TO GOD.

Examine with what fidelity you have acquitted yourself of all the duties which regard the service of God.

What has been your Faith, Hope, and Charity?

In what manner have you performed your works of piety, the Sacrifice of the Mass, the recital of your Office, meditation, pious reading, &c. &c.

As to Faith.

Have you believed, with the fullest adhesion of your mind, all the things the Church proposes to us to believe?

Do you render to the Church that filial piety and reverence due to this best of mothers, promoting her honour, observing all her laws, and condemning all that she condemns? “Credamus, fratres, quantùm quisque amat Ecclesiam Christi, tantùm habet Spiritum Sanctum” (S. Aug. Tract. 32, in Joan.)

Do you cherish in yourself, and do you endeavour to maintain in others, due obedience and reverence to the Supreme Pontiff, and the Holy See? Do you not sometimes carp at things, which the Church and the Holy See have approved of, such as pious Congregations, Sodalities, and such like, as also, certain devotions and blessings, the use of medals, beads, and other helps to devotion and piety, to which indulgences and favours of the Church have been attached?

“Si quid universa per orbem frequentat Ecclesia, quin ita faciendum sit, disputare, intolerabilis insaniae est” (S. Aug. Epis. 54).

“Ecclesia Dei multa tolerat, et tamen quae sunt contra fidem et bonam vitam non approbat nec tacet, nec facit” (Idem. Ep. 55, &c.)

“Oportet nos, sicut membra inhaerere capiti nostro, Romano Pontifici, et throno Apostolico, ex quo nostrum est quaerere—quid sentiendum, et quid tenendum sit” (S. Cyrillus Alex. in Thesauris, L. i. c. 21, n. 4).

Do you maintain certain opinions, that are suspected, rash, and ill-sounding, savouring of the pernicious spirit and maxims of the world, rather than the spirit and mind of the Church?

“O Timothee, depositum custodi, devitans profanas vocum novitates” (1 Tim. vi. 20).

Doctrinis variis, et peregrinis, nolite abduci (Heb. xiii. 9).

Do you not indulge in dangerous reading, or otherwise expose your soul to be corrupted in a manner contrary to faith or morals?

Is your faith a lively one, so as to animate your life and regulate your conduct?

Quid proderit, fratres, si fidem quis dicat se habere, opera autem non habeat? Daemones credunt et contremiscunt (Jac. ii. 14, 19).

Is your life a life of Faith?

Justus meus ex fide vivit (Heb. x. 38).

Do you judge of things according to the light of Faith, or rather according to the maxims of the world?

What are your sentiments as to the contempt of the world, the flying from honours, poverty, persecutions, denying yourself, &c. &c.?

As to Hope.

What is your hope?

Do you place all your trust in God, or rather is it not in men, in human wisdom, and fleeting goods?

Mihi autem adhaerere Deo bonum est, ponere in Deo spem meam (Ps. lxxii. 28).

Do you allow yourself to be dejected, and fall into despondency in presence of difficulties, forgetting God's goodness, mercy, and power, and that He will never allow those to be confounded, who put their trust in Him?

In te Domine speravi, non confundar in aeternum (Ps. xxx. 2).

Perhaps, on the contrary, you abuse the Divine Mercy by remaining in a state of sin or tepidity, putting off the amendment of your life from day to day.

Sperant ut peccent—dinumerari non possunt quantos haec inanis spei umbra deceperit (S. August.)

As to Charity.

Do you love God with your whole heart?

Can you say with St. Peter, Etiam Domine, tu scis quia amo te” (Joan. xxi. 16).

Do you shun what you know to be displeasing to God, not only in great, but in lesser things?

Does this love of God animate your life, lifting up your affections and desires to God, so as to dispose and stimulate you to undertake, and do, all for His honour and glory?

Prayer.

Are you a man of prayer?

Quisquis non orat Deum, nec divino colloquio cupit assiduè frui; is mortuus est, et vitâ carens (S. Chrysos.)

Besides your morning and night prayer, do you, according to the example of all the saints, frequently turn to God during the day, particularly in all your difficulties, troubles, and temptations?

Ubicunque fueris, intra temetipsum, ora, aut aliquid salutare in animo tuo versa (S. Bernd. Med. c. 6).

The Sacrifice of the Mass.

With what purity of heart and conscience do you approach this Most Holy Sacrifice?

Do you approach it always free not only from mortal guilt, but, as far as possible, from deliberate venial sin, and from all affection to every kind of sin?

Quodsi necessario fatemur, nullum aliud opus adeo sanctum ac divinum a Christi fidelibus tractari posse, quàm hoc ipsum tremendum mysterium—satìs etiam apparet, omnem operam et diligentiam in eo ponendam esse, ut quantâ maximâ fieri potest interiori cordis munditiâ, et puritate, atque exteriori devotionis et pietatis specie peragatur (Conc. Trident, Sess. xxii. de Sacr. Missæ).

Quo non oportet esse puriorem tali fruentem sacrificio? quo solari radio non splendidiorem manum, carnem hanc dividentem? os, quod igne spirituali repletur? linguam, quæ tremendo nimìs sanguine rubescit (S. Chrysostom, hom. 60).

Do you ever put off going to confession when guilty of mortal sin? And do you approach the Holy Sacrifice in this state, relying upon what appears to you sufficient contrition?

Nullus sibi conscius mortalis peccati, quantumvis sibi contritus videatur, absque præmissa sacramentali confessione ad Sacram Eucharistiam accedat. Quod etiam ab iis sacerdotibus, quibus ex officio incubuerit celebrare, hæc sancta Synodus perpetuo servandum esse decrevit, modo non desit copia confessoris (Conc. Trid. Sess. xiii. de Eucha. cap. 7).

And if under the pressure of necessity you celebrate, after having been guilty, and without going to confession, do you go to confession as soon as you can afterwards, as strictly commanded by the Council of Trent? (Ibid).

What are your motives in coming to the Altar? Are they pious, and supernatural, or is it according to a dry and insipid habit, or perhaps from a motive of lucre?

Quamvis enim ex Apostoli sententia (1 Cor. ix.), natura et divina lex jubeat, ut qui altari servit, ex altari vivat, tamen quæstûs, et lucri causa ad altare accedere maximum sacrilegium est (Catechs. Rom. P. ii., c. 7, Q. 4,1).

Do you prepare yourself fervently for the Holy Sacrifice, meditating for some time with all your soul upon the sublime mystery you are going to celebrate?

Cum celebrandi tempus imminet, colligant se sacerdotes ab omni animi distractione, et gratiam tremendum illud mysterium dignè peragendi a Deo implorent, curentque, ut ex precibus canonicis saltem Matutinum cum Laudibus absolverint, quemadmodùm etiam Rubricae Missalis Romani praescribunt (Synod. Augustana, an. 1610).

Cum sacerdos fuerit totus alteratus, et divinus effectus, ita ut nihil videat nisi Deum, tunc accedat (S. Bonavent).

Putting on the vestments, do you recite the prescribed prayers, and do you cause silence to be kept in the sacristy?

Is your sacristy provided with all the prescribed requisites—such as a font for washing the hands before and after Mass, holy water stoup, crucifix, prie-dieu, charts, with prayers before and after Mass, &c.

Before proceeding to the Altar, do you make, with chalice in hand, a profound reverence to the crucifix?

Do you approach the Altar, and retire from it, as the Rubrics prescribe, “oculis demissis, incessu gravi, erecto corpore?”

With what piety and devotion do you celebrate?

Nescis maledictum in Sacris litteris eum vocari, qui facit opus Dei negligenter?

Nescis irreverentiam in S. Missa ab impietate vix sejunctam esse posse? (Trident Sess. xxii. de celebr. Missae).

Do you regulate every movement and action at the Altar, so as to promote as well the edification of the faithful as your own devotion?

An vitas omne indecorum et absurdum capitis, oris, et reliqui corporis motum? (Synod Augustana, an. 1610.)

Do you make the genuflexions and signs of the Cross in a proper manner, so as not to betray hurry or affectation?

Do you pronounce all the words with the prescribed voices—some in the ordinary voice, some in a lower voice, and some in secret?

Do you wait for the clerk to finish before you resume, and do you make him do the same with respect to yourself?

Are you too rapid or too slow in celebrating?

Do you observe all the ceremonies, and with this view do you read the Rubrics from time to time, recollecting, on the authority of Benedict XIV. that the Rubrics of the Mass are preceptive laws of the Church—binding under pain of sin, even of mortal sin?

Do you take care that the wine you use be pure and genuine, and the bread duly fresh?

In collecting the particles on the corporal do you use all possible diligence, as one believing that our Blessed Saviour is really and truly present in each particle, however small?

After Mass do you spend a proper time in thanksgiving? And, during the day afterwards, do you endeavour to retain a grateful sense of the great grace and favour you received?

Esse sine Jesu gravis est infernus, esse cum Jesu dulcis Paradisus (Imit. L. ii. c. 8).

If a Parish Priest, are you exact in offering the Holy Sacrifice for your flock?

Do you discharge your intentions within proper time?

If there be foundations for Masses in connexion with your Church, are they complied with in strict accordance with the intentions of the founders?

The Offices of the Church.

Do you enter the Church with a modest and reverent exterior?

Are the offices and functions of the Church discharged at a fixed hour?

In the sacred functions of your Church, in the administration of the sacraments, in processions, obsequies for the dead, &c. &c., do you observe proper reverence, so as to edify the people who are present?

Pavete ad sanctuarium meum; ego sum Dominus (Levit. xxvi. 2).

In passing before the Blessed Sacrament, do you genuflect to the ground?

Do you see that all persons attending at the Altar, or taking part in the functions of the Church, be in proper costume, and conduct themselves with proper reverence?

Are you careful to maintain neatness and cleanliness in the Church, the furniture of the Church, Altar requisites, and vestments, so that you may be able to say, “Domine, dilexi decorem domûs tuae?” (Ps. xxv. 8).

Reciting of the Breviary.

Do you regard the reciting of your Breviary as the prayer of the Church, which you are bound to offer officially in her name for the entire Christian world?

Pro universo terrarum orbe legatus intercedit Sacerdos (S. Chrysost. de Sacerd. c. 6).

Do you take account of your Office as a duty, to which you are bound under pain of mortal sin?

Have you omitted any notable part of it without necessity?

Do you recite your Office in proper time and place?

Do you postpone Matins and Lauds sometimes, without sufficient cause, till after Mass?

Do you recite it “dignè, attentè, et devotè,” duly preparing yourself beforehand?

Ante orationem praepara animam tuam, ne sis quasi homo tentans Deum (Eccli. xviii. 23).

Do you endeavour to remove distractions, as they come upon you, during your Office?

Si quid aut negligentià aut aliâ culpâ commiseris paululum colligens te veniam a Deo pete (S. Carolus Borom.)

Si orat psalmus, orate, si gemit, gemite, si gratulatur, gaudete, si sperat, sperate, si timet, timete (S. Aug. in Ps. xxx.)

Meditation.

Do you give some time, every day, to meditation?

Or do you expect, what no Priest can hope for, to obtain the perfection of your state without meditation?

Absque meditationis exercitio nullus, secluso miraculo Dei speciali, ad rectissimam religionis Christianae normam pertinget (Gerson).

Nam haec est, quae mentem purificat, regit affectus, dirigit actus, corrigit excessus, componit mores, vitam honestat, et ordinat (S. Bern. de consid. L. i. c. 7).

Perhaps you excuse yourself through want of time? Attend to the Imitation of Christ.

Si te subtraxeris a superfluis locutionibus, et otiosis circuitionibus, necnon a novitatibus, et rumoribus audiendis, invenies tempus sufficiens, et aptum pro bonis meditationibus insistendis (L. i. c. 20).

Examen of Conscience.

Do you bring yourself every day to an account before God by examining your conscience?

Do you perform this exercise with sufficient care and attention?

In your Examen, have you in view the extirpation of some particular vice, or the acquisition of some special virtue?

Si omni anno unum vitium extirparemus, cito viri perfecti efficeremur (Imit. L. i. c. 11).

Are you regular in the observance of night prayer, and do you see that your domestics attend likewise to the same observance?

Frequent Confession.

How often do you confess?

“Singulis autem hebdomadis, atque adeo saepiùs, et omninò semper, cum peccati mortalis conscii estis confiteamini” (S. Carolus Borom. Conc. iv. Med.)

In what manner do you make your confessions? Perhaps in a negligent, routine kind of way, without correction or amendment.

Si negligentèr agimus, ipsa nobis medicamenta convertuntur in vulnera, et inde habemus judicium, unde poteramus habere remedium (S. August.)

If you have a mortal sin to confess, do you mention likewise how often you celebrated Mass, or administered Sacraments in that unhappy state?

Do you approach your Confessor as you would Jesus Christ?

Do you make thanksgiving after your confessions, and fulfil your penance?

Perhaps you make choice of a Confessor, who you know will be indulgent to you, or perhaps is labouring under the same spiritual malady as yourself?

Caecus si caeco ducatum praestet, ambo in foveam cadunt (Matt. xv. 14).

Summa vigilantiâ operam dato, ut aliquem tibi virum invenias, quem in omnibus deinceps delectae vitae studiis certissimum ducem sequaris (S. Basil).

Pious Reading.

Are you in the habit of making a pious lecture every day, using for this purpose suitable books, and especially the holy Scriptures, which St. Ambrose terms “liber Sacerdotalis?”

In such reading have you in view particularly your own improvement in piety and virtue?

Books to be recommended :—

The Imitation of Christ, Selva of St. Liguori, Rodriguez on Christian Perfection, Memoriale vitae Sacerdotalis, Cardinal Bona de Sacrificio Missae, Catechism of the Council of Trent, The Lives of the Saints, Examen Cleri, Statutes of the Diocese, The Roman Ritual, &c.

Solid Practices of Devotion.

What practices do you employ to maintain and augment in yourself a spirit of devotion?

Do you frequently visit our Saviour in the Blessed Sacrament?

Do you frequently reflect on the Sacred Passion of our Divine Lord?

Do you cherish in your soul a special veneration and love for the Blessed Mother of God?

Do you recite the Rosary and other devotions in her honour, and urge the faithful to be devout to her?

Do you recite the “Angelus” morning, midday, and evening?

Do you honour St. Joseph, foster-father of Jesus, spouse of the Blessed Virgin, and patron of the interior life?

What is your devotion to your Guardian Angel?

Do you think frequently of this blessed Spirit, and excite yourself to reverence, confidence, and devotion towards him?

Reverentia pro præsentiâ, fiducia pro custodiâ, devotio pro benevolentiâ (S. Bernard).

Do you likewise reverence with due devotion the Apostles and other saints of God, particularly on their festivals?

Do you avail yourself of the indulgences granted by the Church, and apply them sometimes on behalf of the poor souls in purgatory?

Do you hold in proper esteem the pious Sodalities and Institutes of various kinds approved of by the Church, and do you derive due advantage from them for yourself and the faithful under your care?

Does your entire house exhibit piety, so that everything is calculated to excite devotion—the pictures, the Crucifix, and other objects of piety?

A PRIEST WITH REGARD TO HIMSELF.

Chastity.

How do you practise this holy virtue, and avoid the opposite vice? Examine your thoughts, words, and actions.

Are you ever careful not only to avoid the vice itself, but also everything that would expose you to such suspicion?

Do you keep a proper guard on your eyes, ears, tongue, and other senses?

Do you keep a strict watch over your mind and heart, being ever mindful that one bad desire, or one bad thought contrary to holy purity, deliberately entertained, deserves everlasting punishment?

Do you avoid all dangerous occasions? “Contra libidinis impetum apprehende fugam, si vis obtinere victoriam” (S. August. Serm. de temp.)

In your conversations with persons of the other sex, do you always observe a becoming gravity?

Multae amicitiae spiritu coeperunt, et carne desierunt.

Are you not more familiar than you ought with your female domestics, or any of them?

Perhaps you have as your servant a person, whose youth, appearance, manner, and dress may be an occasion of danger to yourself and disedification to others.

Periculosè tibi ministrat, cujus vultum frequentèr attendis (S. Hieron. ad Nepot).

Do you visit persons, or allow yourself to be visited by persons, who would be an occasion of the same danger to yourself, or of the same disedification to others, or of suspicion hurtful to your character in this matter?

“Non rarò sub praetextu pietatis latet viscus libidinis; experto crede, expertus loquor; vidi cedros Libani turpitèr corruisse, de quorum sanctitate non magis quàm de Hieronymi virtute dubitassem” (S. August.)

Nec Davide sanctior, nec Samsone fortior, nec Salomone sapientior (Ibid.)

Caveto omnes suspiciones, ne quidquid probabilitèr fingi potest, ne fingatur, ante devita (Idem.)

“Providemus autem bona non solum coram Deo, sed etiam coram hominibus” (2 Cor. viii. 21).

Do you frequently beg of God in your prayers and sacrifices the gift of chastity?

In the moment of temptation especially, have you immediate recourse to God and His Divine assistance?

“Cum me pulsat aliqua turpis cogitatio, recurro ad vulnera Christi. Tuta requies in vulneribus Salvatoris” (S. August. Med.)

Do you maintain a salutary control over your passions by suitable mortifications?

Qui autem sunt Christi, carnem suam crucifixerunt, cum vitiis et concupiscentiis (Gal. v. 24).

Qui delicatè a pueritiâ nutrit servum suum, postea sentiet eum contumacem (Prov. xxix. 21).

Sobriety.

Do you keep your appetite under due restraint in eating and drinking?

As to drinking, is it not the cause of temptations of another kind, and have you not experienced them?

“Nolite inebriari vino, in quo est luxuria” (Ephes. v. 18).

“Nunquam ego ebrium castum putabo” (S. Hieron)

“Ubi ebrietas, ibi certo certius luxuria est” (S. Amb.)

Do you restrain yourself within the limits of what is becoming in the style of the entertainments, which sometimes you give perhaps under pretext of hospitality, forgetful of the wants of the poor and the various necessities of charity and religion all around?

Are you not too ready to accept invitations at the expense of your time and to the prejudice of your ministry?

“Facilè contemnitur clericus, qui saepè vocatus ad prandium ire non recusat.” (S. Hieron.)

Have you ever dishonoured yourself and the dignity of your rank by drinking to intoxication?

“Quantò melior asinus ebrioso est? Quantò canis praestantior est? Omnes certe animantes, quae rationis expertes sunt, cum bibunt et comedunt, ultra quam satis est etiamsi mille homines cogerent, nunquam biberent. Pejores igitur irrationalibus animantibus vos estis, qui inebriamini” (S. Chrysos.)

As regards the fasts and abstinences of the Church, do you observe them regularly?

Modesty and Clerical Propriety.

Do you maintain this modesty and propriety in your dress, in your manner, your gait, your language, and in all your actions?

“Sic decet clericos in sortem Domini vocatos, vitam moresque suos omnes componere, ut habitû, gestû, incessû, sermone, aliisque omnibus rebus, nil nisi grave, moderatum, ac religione plenum prae se ferant, levia etiam delicta, quae in ipsis maxima essent, effugiant, ut eorum actiones cunctis afferant venerationem” (Concil. Trident, sess. xxii. c. 1).

Do you not exhibit sometimes a levity, a haughtiness, and an irritability, which are the occasions of painful observation and scandal to the faithful?

Do you not sometimes act the banterer and punster in your conversation, at the expense of the feelings of others?

Inter seculares nugae nugae sunt, in ore sacerdotis blasphemiae. Consecrasti os tuum Evangelio, talibus jam aperire illicitum, assuescere sacrilegium est (S. Bernard de consid. lib. 2, c. 13).

Are you careful to avoid rudeness and roughness in manner, bearing in mind that politeness, duly seasoned with gravity and humility, gains great influence and respect for the priestly character?

Is there anything to find fault with in your dress? Vestes proprio congruentes ordini semper defer ut per decentiam habitûs extrinseci, morum honestatem intrinsecam ostendas (Trid. sess. xiv. c. 6).

And whilst, on the one hand, you avoid what would be vain, singular, and too costly in your dress, are you careful, on the other, to avoid what would betray slovenliness, and a want of proper neatness and cleanliness?

And, as to your house, furniture, pictures, and all other matters, do they exhibit that suitableness and decency equally removed from vanity and worldly pomp, on the one side, as they should be from negligence, disorder, and filthiness on the other?

Good Use of Time.

How do you spend your time?

How much of it do you allow to be consumed in overmuch sleep, idle conversations, and unnecessary visits?

Do you bear in mind that, if you have to give an account of every idle word, you will have to give a more rigorous account of so much time mis-spent, and which should be employed in God's service in such a variety of ways suitable to your sacred calling?

“Unusquisque clericus illud apud se reputare debet, se non ad inertiam neque ad ignaviam, sed ad spiritualis et ecclesiasticae militiae labores vocatum esse” (S. Carol. Borom. con. Med. iv.)

What time do you give to the study of Scripture and Theology?

Tu quidem divinas saepius Scripturas lege, imo nunquam de manibus tuis sacra lectio deponatur (S. Hieron. ad Nepot. cler).

Tenenti codicem somnus obrepat, et cadentem faciem pagina sancta suscipiat (Id. ad Eustoch).

Ignorantia in sacerdotibus mater est omnium errorum, qui in Ecclesia Dei oriuntur (Concil. Tolet. iv).

Quia tu scientiam repulisti, et ego repellam te, ne sacerdotio fungaris mihi (Osee iv. 6).

Do you read, from time to time, the Statutes of the Diocese, the Rubrics of the Missal, and Ritual?

Perhaps, in your reading, you allow yourself to be influenced by vanity, in order to appear more learned and accomplished than others.

Have you any order in the regulation of your time for prayer, for study, for recreation, for meals, sleep, &c. &c.?

“Ordo dux est ad Deum, et quae a Deo sunt, ordinata sunt” (S. August.)

Spirit of Poverty.

Have you kept in view that you are the minister of Him, “qui propter vos egenus factus est, cum esset ipse dives; ut illius inopiâ vos divites essetis” (2 Cor. viii. 9), and that the revenues of the Church are the patrimony of the poor, except so far as they are required to afford a becoming support to the clergy?

Conceditur tibi, ut si benè deservis, de Altari vivas, non autem ut de Altari luxurieris, aut de Altari superbias . . . quidquid præter necessarium victum, ac simplicem vestitum de Altari retines tuum non est, rapina est, sacrilegium est (S. Bernard ep. ad Fulcon).

Are you careful to avoid luxury and a pompous style of living on the one hand, and avarice on the other?

Look to the furniture and style of your house, consider your table and general style of living at home, as also your dress and general appearance as you go abroad.

Take account of the entertainments you give under pretext of hospitality—the wines and meats you provide for these occasions—are they not above the becoming mediocrity, within which a Priest should restrain his habits?

“Excipite hospites, at illis excipiendis intra parsimoniae fines vos continete, ita ut frugalitatis, non sumptuosi convivii testes illos habeatis” (S. Carol. Borom. in Concil. Mediol. iv. p. 3, c. 7).

And if you spend the income, which you derive from your sacred ministry in this way, how will you withstand the murmurs and complaints of the poor?

Clamant vero nudi, clamant famelici, conqueruntur et dicunt: Nobis frigore et fame miserabilitèr laborantibus quid conferunt ista? Nostrum est, quod effunditis: nobis crudelitèr subtrahitur, quod inanitèr expenditis (S. Bernard, de moribus Episcop. c. 2).

Avarice.

Do you constantly keep in mind the inheritance you have chosen?

Dominus pars haereditatis meae et calicis mei (Ps. xv.)

Perhaps you deceive yourself, regarding as a just economy what is real avarice.

“Quam multi sacerdotes aliàs boni, modesti, et integrae vitae, studiosi, exemplares; sed haec maledicta tenacitas et avaritia eos Deo et populis suis redit exosos, ac eorum vitae et predicationibus omnem adimit fidem” (Act. Mediol. Eccles. part. 7).

Do you not exact your dues with too much strictness and severity?

Do you not often speak about dues to your people in a tone and manner betraying a covetous heart?

Non quaero quae vestra sunt, sed vos (2 Cor. xii. 14).

Contrary to this maxim, do you not make gain godliness?

Existimantes quaestum esse pietatem (1 Tim. vi. 5).

How do you attend to the poor, and try to relieve their miseries?

Praecepto Divino mandatum est omnibus, quibus animarum cura commissa est, pauperûm aliarumque miserabiliûm personarum curam paternam gerere. (Trid. Sess. xxiii. c. 1).

Do you contribute according to your means to works of religion and charity?

Si multum tibi fuerit, abundantèr tribue: si exiguum tibi fuerit, etiam exiguum libentèr impertiri stude (Tob. iv. 9).

For whom are you laying up store?

Sancta synodus omninò interdicit, ne ex reditibus Ecclesiae consanguineos familiaresve suos augere studeant (Trid. Sess. xxv. c. 1).

Have you your will made, and what are its provisions?

Perhaps you are engaged in some worldly speculation or business contrary to the precept of the Apostle, “Nemo militans Deo implicat se negotiis saecularibus,” and forgetful of the maxim of the same Apostle, “qui volunt divites fieri, incidunt in tentationem et laqueum diaboli” (1 Tim. vi. 9).

Do you faithfully discharge your Mass obligations?

If unable on account of bad health or old age to discharge your duties, perhaps you are deterred from procuring the help you require through fear of your revenues becoming diminished?

Omnia vitia senescunt, senescente homine, sola avaritia non senescit (S. Gregor. M. Moral. L. xv., c. 11).

Do you keep in mind the woes pronounced by the Holy Ghost against the rich, and which apply with special force to the Priest, who has heaped up riches in the sanctuary of the God of poverty?

“Agite nunc divites, plorate ululantes in miseriis vestris, quae advenient vobis. Divitiae vestrae putrefactae sunt; et vestimenta vestra a tineis, comesta sunt. Aurum et argentum vestrum aeruginavit; et aerugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thesaurizastis vobis iram in novissimis diebus” (S. Jac. v.)

Humility.

What esteem have you for this fundamental virtue, and how do you endeavour to practise it?

On the contrary, do you not yield to the opposite vice of pride, which, according to St. Gregory, is the queen of vices, and the most evident mark of the reprobate, as humility is of the elect?

Do you not take complacency in your works, and the esteem of men?

Do you not even in your sacred functions look for the applause of men, so as to be more solicitous for your own reputation than for the glory of God?

“Cum feceritis omnia quae praecepta sunt vobis, dicite; servi inutiles sumus; quod debuimus facere fecimus” (Luc. xvii. 10).

Do you not fret and abandon yourself to dejection, when things do not succeed with you, when you fail in obtaining praise, when others are more thought of and spoken of?

Do you not seek to engage the notice of others by speaking of yourself and of your works and undertakings?

Do you not arrogantly presume on yourself, and judge and condemn others and their mode of acting?

Do you not rely on your opinion and judgment, disdaining the advice of others, regardless of the advice of the Holy Ghost: “Tibi sin consilio nihil facias, et post factum non poenitebit” (Eccl. xxxii. 24).

On this account have you not disputes sometimes with your brother Priests, or with your parishioners?

Are you not indignant on account of your pride, that you are passed over, and others promoted above you, forgetting you are the disciple of Him “qui non venit ut ministraretur ei, sed ut ministraret” (Marc. x. 45).

A PRIEST IN REFERENCE TO HIS NEIGHBOUR.

First in reference to Superiors.

Do you receive with due reverence and submission all orders and decisions, not only of the Supreme Pontiff, but also of those who derive their authority from him, such as the Sacred Penitentiary Congregation of Rites, &c.?

Do you faithfully render to your Bishop the reverence and obedience you promised in your ordination?

Are you satisfied with the position and rank and office that are assigned you?

Have you recourse to your Bishop to consult him, and take his direction in all important matters?

“Episcopum sequimini sicut Jesus Christus Patrem: terribile est enim, tali contradicere.” (St. Ignat. mart. Ep. ad Mag.)

Do you likewise exhibit becoming respect and obedience to all other ecclesiastical superiors, vicars-general deans, chapter, parish priest, &c., bearing in mind the divine command—“Obedite præpositis vestris, subjacete eis” (Heb. xiii. 17).

Perhaps, examining your interior, you will find some lurking aversion and disrespect towards your superiors.

Perhaps you allow yourself at times, the liberty of criticising and condemning their words and acts.

Perhaps even, you sometimes carry your disrespect to superiors so far as openly to contradict and oppose them.

Perhaps you have been in particular circumstances the cause or wilful occasion of division and strife amongst the clergy, or laity, or both, so as to renew the party words, “Ego quidem sum Pauli; Ego autem Apollo; Ego vero Cephae (1 Cor. i. 12).

Do you observe with all dutifulness the statutes of the diocese and all ordinances of your Bishop?

A Priest towards his Equals.

Are you careful to maintain with the clergy, regular and secular, “The unity of the Spirit in the bond of peace?” (Eph. iv., 3).

Do you carefully avoid whatever would disturb peace and union between yourself and your brethren in the ministry?

“Dominus detestatur eum, qui seminat inter fratres discordias” (Prov. vi. 16, 19).

Do you perform your duties in concord with your colleagues or fellow-labourers in the same parish according to the Apostle, “Eandem charitatem habentes, unanimes, id ipsum sentientes. Nihil per contentionem, neque per inanem gloriam; sed in humilitate, superiores sibi invicem arbitrantes; non quae sua sunt singuli considerantes, sed ea quae aliorum?” (Philip ii. 2, 3, 4).

Do you not meddle sometimes in concerns belonging to the parishes of others, and criticise their zeal?

“Charitas non aemulatur, non inflatur, non est ambitiosa” (1 Cor. xiii. 4, 5).

Do you not allow your mind to be disturbed with envy and jealousy with regard to others, which makes you less kind and friendly towards them, and perhaps put an evil interpretation on their doings and undertakings?

Are you not too tenacious of points, and on that account allow yourself to become easily vexed and difficult to be appeased?

“Qui ad indignandum facilis est, erit ad peccandum proclivior” (Prov. xxix. 22).

Stultas et sine disciplinâ quaestiones devita, sciens quia generant lites (2 Tim. ii. 23).

Do you restrain your tongue from detraction according to the maxim, “Audisti verbum adversus proximum tuum, commoriatur in te?” (Eccli. xix. 10).

“Fili mi, cum detractoribus ne commiscearis, quoniam repentè consurgit perditio eorum” (Prov. xxiv. 21).

Do you not sometimes deal in a despotic manner with your colleagues in the ministry, speaking harshly to them, readily believing stories of them from servants and others?

And with regard to your younger brethren in the ministry, who, on account of their age and inexperience, depend upon you for advice and charitable correction, do you render them the charity which they stand in need of for their direction?

“Qui cum sapientibus graditur, sapiens erit. Amicus stultorum similis efficietur” (Prov. xiii. 20).

A Priest in reference to those beneath Him.

Do you behave towards those beneath you in position with kindness and amiability, trying, with St. Paul, to become all things to all men, that you may save all? (1 Cor. ix. 23).

Perhaps, from the position of authority which you hold, you have contracted an imperious manner towards those under you, using threats and other harsh modes of expression, acting on their fears, and not seeking to gain their affections?

“Facti sumus parvuli in medio vestrum tanquam si nutrix foveat filios suos” (1 Thess. ii. 7).

Discite subditorum matres vos esse debere non dominos; studete magis amari quam metui; et si quando severitate opus sit, paterna sit, non tyrannica (S. Bern. Serm. 23).

Do you not sometimes show yourself morose and impatient on account of the weight of business you have to attend to, or ill-health?

What efforts do you make to restrain your temper, so as to avoid choleric and impatient language when things occur to annoy you?

“Quemadmodum commoto coeno, faetor effunditur, sic animo irâ permoto multa orietur turpitudo, et vitiorum graveolentia” (S. Chrys. hom. 48).

Do you pardon injuries, calumnies, and persecutions, according to the maxim of the Gospel?

“Beati estis cum maledixerint vos homines, et persecuti vos fuerint, et dixerint omne malum adversum vos. . . . gaudete, et exultate, quia merces vestra multa est in caelo” (Matt. v. 11, 12).

What is your manner and conduct towards the poor?

Do you love them in the spirit of our Lord, and treat them with all kindness and tenderness; or, on the contrary, do you despise them, and treat them with disdain?

And towards your servants, what is your mode of acting?

Perhaps you are harsh, or perhaps, on the contrary, you are too familiar?

What care do you take to maintain morality and virtue amongst them?

“Non oportet, ut vitia domus tuae ultimus cognoscas, quod quam plurimis novimus contigisse” (S. Bern. de consid. L. iv. c. 6).

Perhaps you allow them to be unmannerly and disrespectful to your curates, or to meddle in matters connected with the administration of the parish?

Do you reflect upon how much edification or scandal depends on the conduct and example of your domestics?

“Si quis domui suae praeesse nescit, quomodo Ecclesiae Dei diligentiam habebit?” (1 Tim. iii.)

“Si quis suorum et maximè domesticorum curam non habet, fidem negavit, et est infideli deterior” (1 Tim. v. 8).

A Priest as Pastor of Souls.

Are you the good Pastor, prepared to lay down your life for your sheep?

Do you feed them by instructing them, administering the Sacraments to them, and properly performing your other pastoral duties?

Do you keep before your mind constantly the responsibility you have contracted before God in their regard—a responsibility which so few adequately discharge, on which account St. Chrysostom does not hesitate to say: “Non temere dico, sed ut affectus sum ac sentio; non arbitror inter Sacerdotes esse multos, qui salvi fiant, sed multo plures, qui pereant?” (Hom. ii. in Act. Apost.)

Zeal for Souls.

“Mira res!” says St. Bernard, “cadit asina, et est qui sublevet; perit anima, et nemo est qui reputet.” (De consid. L. iv. c. 6).

How do you feel affected towards poor sinners in your flock?

Is it with the sorrow of your Saviour weeping over the devoted Jerusalem? “Videns civitatem flevit super illam” (Luke xix. 41).

Have you the spirit of the Apostle, who testifies of himself, “Tristitia mihi magna est, et continuus dolor cordi meo. Optabam enim ego anathema esse a Christo pro fratribus meis?” (Rom. ix. 2, 3).

Do you meditate sometimes upon the glory of God, the price He has paid for the souls confided to your care, and the strict account you will have to render to the Supreme Pastor?

“Quis potest dicere se diligere Deum, qui ejus imaginem videt in sterquilinio jacere, et non curat” (S. Bonavent. Pharetr. div. amor).

“Vos estis Presbyteri Dei, et ex vobis pendet anima illorum” (Judith, viii. 21).

Do you reflect on the great work of converting sinners to God?

“Majus opus est ex impio justum facere, quam creare coelum et terram” (S. August. Tract. 52 in Joan.)

“Commissa tibi est villicatio gravis; villicationis hujus rationem exactissimam requiret terribilis in judiciis suis Deus” (Pet. Blss.)

Is your zeal pure, divested of self-interest, and concerned exclusively for the salvation of souls?

“Daemon clamat, da animas, caetera tolle tibi, et quid tu?” (S. Carol. Borrom.)

Is your zeal universal without respect of persons?

Is your zeal active?

“Ego quidem libentissimè impendam et superimpendar ipse pro animabus vestris” (2 Cor. xii. 15).

An non pro grege tuo Christus sanguinem suum fudit? Tu vero requiem quaeris? Quid potest pejus esse ejusmodi pastoribus? (S. Chrys. Hom. in ep. ad Rom.)

Is your zeal moderate and prudent, free from impetuosity and indiscretion?

“Non in commotione Dominus” (3 Reg. xix. 11).

“Estote prudentes sicut serpentes, et simplices sicut columbae” (Matt. x. 16).

Is your zeal meek?

“Filioli mei, quos iterum parturio, donec formetur Christus in vobis” (Gal. iv. 19).

“Testis est mihi Deus, quomodo cupiam vos omnes in visceribus Christi” (Philip i. 8).

“Servum Dei non oportet litigare, sed mansuetum esse ad omnes, cum modestiâ corripientem eos qui resistunt veritati” (2 Tim. ii. 24).

Is your zeal persevering, bearing contradictions, delays, disappointments, &c.?

“Ecce, agricola expectat pretiosum fructum terrae, patientèr ferens donec accipiat temporaneum et serotinum” (Jac. v. 7).

Is your zeal universal, extending to your entire flock and every member of it, and employing all means in your power, exhorting, instructing, correcting, looking especially after the lost sheep—in a word, leaving nothing undone that belongs to the duty of “the good shepherd?”

“Ecce ego ipse requiram oves meas, et visitabo eas” (Ezech. xxxiv. 11).

“Vos scitis quomodo docerem vos publicè et per domos, . . . quapropter contestor vos hodiernâ die quia mundus sum a sanguine omnium . . . quoniam per triennium nocte et die, non cessavi cum lacrymis monere unumquemque vestrum” (Act Apost. xx.)

What care do you take, especially of the children, to have them properly instructed and duly prepared for the sacraments?

Do you afford all convenient opportunities to your flock for frequenting the sacraments?

Do you encourage pious reading amongst your people, and do you try to induce them to procure pious books to read in their families?

Do you promote and maintain pious associations in your parish, such as the Confraternity of the Christian Doctrine, Sodality of the Living Rosary, St. Vincent de Paul's Society, and such like works of religion and charity?

Instruction.

Do you feel as you ought your obligation of instructing the faithful?

“Testificor coram Deo et Jesu Christo, qui judicaturus est vivos et mortuos, per adventum ipsius et regnum ejus; praedica verbum, insta opportunè importunè, argue, obsecra, increpa in omni patientiâ et doctrinâ” (2 Tim. iv.)

“Pro Christo legatione fungimur, tanquam Deo exhortante per nos” (2 Cor. v. 20).

The Instruction of Children.

Do you take all due care to have the children of your parish properly instructed in the Christian Doctrine?

What means do you employ to that effect in the schools of your parish, in your churches on Sundays, and in private families by means of parents or others?

When admitting them to sacraments, especially to Confirmation and First Communion, do you take care that they are thoroughly instructed in the Christian Doctrine?

Do you yourself explain the Catechism to the children, and have you any appointed occasions for this duty?

Do you take care that the school-teachers, male and female, be persons of exemplary conduct, so as to show good example to the children?

Do you take care that none of your children frequent proselytizing or heretical schools?

Preaching.

Do you preach to the people on all Sundays and Holidays, looking upon this as a chief duty of your office as a Pastor of souls?

“Si evangelizavero, non est mihi gloria, necessitas enim mihi incumbit; vae enim mihi est, si non evangelizavero” (1 Cor. ix. 16).

And the holy Council of Trent, fixing this obligation by rule, ordained as follows :—“Archipresbyteri quoque plebani, et quicumque parochiales, vel alias curam animarum habentes ecclesias, quocumque modo obtineant, per se, vel per alios idoneos, si legitime impediti fuerint, diebus saltem dominicis, et festis solemnibus, plebes sibi commissas pro suâ et earum capacitate pascant salutaribus verbis, docendo quae scire omnibus necessaria sunt ad salutem, annuntiandoque eis cum brevitate et facilitate sermonis vitia, quae eos declinare, et virtutes, quas sectari oportet, ut poenam aeternam evadere et coelestem gloriam consequi valeant. Id vero si quis eorum praestare neglexerit, per censuras ecclesiasticas, seu aliàs ad Episcopi arbitrium cogantur” (Sess. v., c 2.)

And again the same holy Council ordains :—“Ut parochi inter missarum solemnia, aut divinorum celebrationem sacra eloquia, et salutis monita linguâ vernaculâ singulis diebus festis vel solemnibus explanent, eademque in omnium cordibus, postpositis inutilibus quaestionibus, inserere, atque eos in lege Domini erudire studeant” (Sess. xxiv. c. 7).

Perhaps you excuse yourself on the pretence of not having a free command of language.

St. Francis de Sales would reply :—“Nihil impossibile amanti Deum. Pectus est quod disertos facit.”

Do you preach with a pure intention, solicitous only for the glory of God and the salvation of souls, and not seeking your own glory and the esteem of men?

What preparation do you make for preaching?

Do you earnestly implore the divine assistance: “Ut Spiritus Sanctus se verbis tuis insinuet, cordaque auditorum penetret, qui solus claves habet, et aperit, quando vult?” (S. Franc. Borg.)

Do you endeavour by previous meditation and study to prepare what you are to say to the people?

“Ecce ex oblatione fidelium vivimus,” says St. Gregory the Great (Homil. 17), “nec tamen studio praedicationis, ut dignum est, insudamus.”

What are the subjects you usually speak on in your sermons? The Council of Trent points them out :—“Docens quae scire omnibus necessaria sunt ad salutem, annuntiandoque eis vitia, quae eos declinare, et virtutes quas sectari oportet, ut poenam aeternam evadere, et coelestem gloriam consequi valeant” (Sess. v. c. 2).

What is your style of speaking? Again the Council of Trent tells what it should be :—“Ut plebes sibi commissas pro suâ et earum capacitate pascant salutaribus verbis” (Ibid.)

And the Apostle, speaking of himself and his style of preaching, says :—“Et ego, cum venissem ad vos, fratres, veni non in sublimitate sermonis aut sapientiae, annuntians vobis testimonium Christi. Et sermo meus et praedicatio mea non in persuasibilibus humanae sapientiae verbis, sed in ostensione spiritûs et virtutis” (1 Cor. ii. 1, 4).

Are you careful in your preaching to avoid all harshness and bitterness?

“Ipsa reprehensio commiserationem ostendat, non indignationem, aut odium cujusquam. Incredibili dictu est, quanto studio daemon Evangelico melli fel admiscere in reprehendendo conetur, ut multos hâc ratione ab audiendis concionibus deterreat, vel invidiam et odium zelotis Ecclesiasticis conciliet” (S. Franc. Borg. de rat. conc.)

The Administration of the Sacraments.

In the administration of the Sacraments do you observe all the rites and ceremonies prescribed?

“Si quis dixerit receptos et approbatos Ecclesiæ Catholicæ ritus in solemni Sacramentorum administratione adhiberi consuetos aut contemni, aut sine peccato a ministris pro libitû omitti, aut in novos alios per quemcumque Ecclesiarum pastorem mutari posse, anathema sit” (Trid. Sess. vii. Can. 13).

Do you ever come to the administration of the Sacraments in the state of mortal sin?

If being in this lamentable state, and not having an opportunity of confession, do you excite yourself to true and profound contrition?

Impurè et indignè ea ministrantes aeternae mortis reatum incurrunt (Rit. Rom).

When about administering any Sacrament do you recollect yourself, in order to reflect upon the sacred action you are going to perform, and to dispose yourself to perform it in a proper spirit and a worthy manner?

Do you use the prescribed vestments in the act of officiating?

Do you pronounce all the words, especially those that are essential to the validity, with attention, distinctness, and piety?

Do you not sometimes mutter the prayers in a hurried, indistinct manner?

Do you keep the holy oils properly under lock and key in a becoming place—not, however, in the Tabernacle?

Baptism and Confirmation.

In administering Baptism, do you take care that in pouring on the water there be a real washing, and that you pronounce the words at the same time?

Do you observe strictly all the exorcisms and ceremonies prescribed by the Ritual?

Are you careful not to allow heretics or infidels to be sponsors, or even Catholics leading disedifying lives?

Do you duly register each Baptism when performed?

Do you instruct the faithful, especially midwives, in the manner of administering private Baptism in case of necessity?

As regards Confirmation, are you careful to induce the faithful to avail themselves of the opportunities afforded them of receiving this sacrament? and do you duly instruct them, and prepare them beforehand?

Do you explain to the sponsors, both in Baptism and Confirmation, the matrimonial impediments they contract?

The Blessed Eucharist.

Do you take the utmost care to keep and administer this most Holy Mystery with all due devotion and reverence? Nihil dignius, nihil sanctius et admirabilius habet Ecclesia Dei (Rit. Rom).

Is your Tabernacle properly clean, duly ornamented inside, and secure against sacrilege?

Are you careful to keep the key in proper custody?

Do you keep a light constantly burning before it?

Are your altars covered with three cloths, and are your corporals, purificators, palls, &c., of linen, not of cotton?

Do you see they are washed in proper time and always kept clean?

Perhaps by neglecting to wash them you allow them to become so soiled, as that you would feel ashamed to lay a tablecloth or a napkin in such a state before a friend or guest for breakfast or dinner?

“Si Pater Ego sum, ubi est honor meus? Et si Dominus Ego sum, ubi est timor meus?” (Mal. i. 6).

Are all your sacred vessels, chalices, ciboriums, ostensories, &c., in a proper state, clean and bright?

Do you see that the Adorable Sacrament be renewed in the ciborium and ostensory every week, especially in damp weather and if your church be damp, and that in no case you allow a fortnight to elapse without renewing it?

Do you administer the Holy Communion with the solemnity and devotion suited to so holy a function?

Or perhaps you allow yourself to be hurried, so as to disedify the faithful and run the risk of the Holy Sacrament falling from your fingers on the ground?

When giving Communion out of Mass do you take care to purify your fingers, and have you a vase and purificator on the altar for this purpose?

In what manner do you keep your Pixis for the Communion of the sick?

Is it of silver, gilt inside, with a little corporal and purificator of linen in a silk case?

If you be obliged to keep it in your house, do you keep it in a place apart specially destined for the purpose? and in going to the sick do you carry it, as the Rubrics direct, with all devotion and reverence?

Do you admonish your people to make due preparation by having the chamber clean and a table furnished with a linen cloth, candle, and holy water?

Do you strictly observe all that the Ritual directs respecting the visitation of the sick?

Do you try to promote devotion amongst your people to the Most Holy Sacrament, by occasional Processions, Expositions, Benedictions, Visits, &c.?

Do you, from time to time, instruct them upon this Divine Mystery, and recommend to them books of devotion in reference to it?

The Sacrament of Penance.

Do you frequently reflect on the importance of your ministry with respect to the Sacrament of Penance?

“Ars est artium regimen animarum” (S. Greg. M. reg. past. i. c. 1).

“Dentur idonei confessarii, ecce omnium christianorum plena reformatio” (S. Pius V.)

Are you assiduous in this ministry, affording the faithful all convenient opportunities of coming frequently to confession, more especially on the eves of festivals?

“Ego autem libentissimè impendam et superimpendar ipse pro animabus vestris” (2 Cor. xii. 15).

Perhaps instead of encouraging, you rather discourage the frequent approach of your people to the holy tribunal by your irregular attendance and the reluctance you show when called upon?

“Vae vobis . . . clauditis regnum caelorum ante homines, vos enim non intratis, nec introeuntes sinitis intrare” (Matt. xxiii. 13).

In order that you may hear confessions with fruit, do you prepare yourself both remotely and proximately?

For the remote preparation, do you lay up and preserve a store of knowledge and prudence together with the greatest charity?

“Necesse est, ut confessarius plenus sit charitate, scientiâ et prudentiâ, si enim vel unum trium horum deficiat, sibi ipsi et aliis periculosus est.” (S. Franc. Sal.)

Do you endeavour by constant study to acquire and maintain the knowledge requisite for the holy tribunal?

Are you fully acquainted with the reserved censures and reserved cases limiting your powers in the confessional?

Are you thoroughly familiar with all the impediments of matrimony, as also the principles of justice and contracts?

Do you understand how to deal with habitual and relapsing sinners, and such as are in the proximate occasion of sin?

When you are not quite sure of the decision you should make in any particular case, do you take time to study the case or consult about it?

As to the proximate preparation, do you come to this holy ministry with all due purity of intention, in a proper state of conscience, and imploring the Divine assistance?

“Priusquam ad confessionem audiendam accedas, si tempus suppetat, Divinum auxilium piis precibus imploras” (Rit. Rom.)

In what manner do you hear confessions?

Do you worthily act the part of a father, a physician, a doctor, and a judge?

Of a father—“Mementote a miseris poenitentibus patrum nomine compellari vos, quia reipsa animum erga ipsos habere debetis verè paternum, recipiendo ipsos summâ cum charitate, sufferendo patientèr eorum rusticitatem, ignorantiam, imbecillitatem, tarditatem aliasque imperfectiones. Tametsi enim filius prodigus nudus planè, sordidus, et foetidus, ab harâ porcorum redibat; benignus tamen pater eum amplectitur, amantèr osculatur, et super collum ejus, ruens lacrimatur eo quod esset ipsius pater, et cor paternum teneriori affectu erga filios soleat commoveri” (S. Franc. Sal.)

Is it thus you receive your penitents of every condition of life, who seek you as a father in the holy tribunal?

Do you not sometimes by your words or manner exhibit displeasure and indignation?

Do you not sometimes interrupt your penitent in a choleric, ill-tempered way, so as to lock up his heart and imperil the integrity of confession?

Has not this sort of manner discouraged poor sinners from coming to you, and so far rendered your ministry sterile as regards the sacrament of Penance?

Do you assist your penitents with all benignity and zeal to make their confession?

When you are obliged to defer absolution, do you do so with such kindliness of manner as to encourage their return at the time you appoint?

“Maxime verendum est ne semel dimissi amplius non redeant” (Catec. Rom. p. 2, c. 5, q. 51).

Do you endeavour, according to the advice of Pope Leo XII., to dispose for absolution those who come indisposed, as far as you can?

“Ex imparatis ad absolutionem paratos saepe fieri posse, si confessarius sciat studiosè, mansuetè, et patienter cum ipsis agere” (Leo XII. Encycl. Jubil.)

Do you act the part of a painstaking physician, omitting nothing that could conduce to the spiritual health of your penitent?

Do you aid the penitent in explaining the species, the number, and the circumstances of his sins, so far as it may be necessary to explain them?

Or rather are you not of the number of those confessors of whom Benedict XIV. complains :—“Qui nullâ tacti solicitudine poenitentes tantùm audiunt, non monent, non interrogant, sed expletâ criminum enumeratione absolutionis formam illicò proferunt?”

Or perhaps by useless and indiscreet interrogations the penitent may become acquainted with sins, the ignorance of which would be his best preservative against them?

As regards sins contrary to the holy virtue of purity, are you careful, as St. Charles Borromeo directs, that, whilst, on the one hand, you assist the penitent in the confession of such sins, lest otherwise he would not sufficiently confess them, on the other hand, you make use of all possible prudence and diligence with females and young people, lest you would shock or disedify them by the language you use, or by the nature of your interrogations?

In the penances you enjoin, have you regard to the spiritual health of your penitents?

Do you endeavour to secure the removal of occasions and root out evil habits?

Do you prudently provide against relapse?

Are you in the habit of addressing a few appropriate and effective words to your penitents before absolution, to dispose them for the grace of the sacrament by a sincere sorrow and hatred of sin, and a firm and efficacious purpose of amendment?

With a view to their perseverance, do you recommend your penitents to avoid the occasions of sin, to frequent the sacraments, to read pious books, to think on the Passion of our Divine Lord, death, judgment, hell and eternity, to renew their good resolutions every morning, to examine their conscience every evening, and to invoke frequently the sacred names of Jesus and Mary?

Do you see to the cases where general confessions are necessary or useful?

With this view do you sometimes inquire of your penitents respecting their past life, when you have just reason to suspect that through shame or any other motive they may have omitted some sins in their past confessions?

Do you treat scrupulous and difficult penitents with all the patience and charity necessary?

In appointing penances, have you due regard, as the Roman Ritual prescribes, to the state, condition, sex, and age, as likewise the dispositions, of the penitent?

Do you properly act the part of a judge in the holy tribunal without any respect of persons?

Do you avoid excessive rigour, on the one side, and laxity on the other?

“Cavenda est conscientia nimìs larga, et nimìs stricta, nam prima generat præsumptionem, secunda desperationem.” (S. Bonavent. Com. Theol. de Verit. l. ii. c. 32).

Do you not sometimes decide cases and questions without due consideration?

Do you take care to consider when and to whom you should give or deny absolution?

Do you pay particular attention to persons in the proximate occasion of sin to habitual and relapsing sinners?

And even with respect to venial sins, and penitents who have nearly the same sins always to confess, do you take care that they have true sorrow and an earnest purpose of amendment with regard to these sins, or at least some one of them?

“O, quot confessiones invalidae (quae in se vera sunt sacrilegia) fiunt, eo quod confessarii hâc in re sunt negligentes!” (S. Liguor.)

How do you act with young people?

“Cum pueris adhibere debet confessarius omnem charitatem et modos suaviores, quantum fieri potest” (St. Liguor.)

Do you interrogate them and assist them with all gentleness, lest they keep back their sins?

How do you act with Priests?

“In excipiendis sacerdotum confessionibus reverentèr se gerat, sed etiam fortitèr in faciendis debitis correctionibus et in denegandâ absolutione, quoties oportet” (S. Liguor. Prax. Conf. c. 10).

Do you reflect in hearing the confession of a Priest that you should feel concerned not only for his salvation but for the salvation of the souls confided to his care as well, and that you will have to render an account accordingly?

Do you treat him with that holy liberty which your office of confessor in his regard requires, putting away all human respect, though he be your colleague, your particular friend, or perchance your superior.

“Senti de Augustino quidquid libet, dummodo conscientia mea in oculis Dei me non accuset” (S. August. L. contra Manich).

Are you satisfied with whatever way he confesses, or do you sometimes interrogate him in matters relating to his duties?

Do you see to occasions of sin to which he may be exposed, bad habits that are growing upon him, or relapses, against which he should be more careful?

Do you see that he attend to those observances so necessary to prevent the salt from losing its savour, such as his annual retreat, spiritual reading, holy meditation, daily examination of his conscience, &c. &c.?

Perhaps immediately before and after confession you allow yourself to indulge in idle conversation with him, without giving him time to prepare beforehand or to make his thanksgiving after?

How do you keep the holy seal of confession?

Are you not too free in speaking about the confessional, so as to incur the danger of rendering it odious, or of shocking the feelings of penitents, speaking of cases you have met, complaining, though in a general way, of the stupidity of some, the ignorance of others, &c.?

Do you not permit yourself even to make the things you hear in confession a subject of joke and pleasantry?

Are you sufficiently cautious in consulting others about cases of conscience you have to decide in the confessional?

Do you ask the name of the accomplice or anything else that you have no right to inquire about?

Do you not allow yourself to become sometimes so distracted, that you have to inquire again, and make the penitent repeat what he has already mentioned?

Perhaps you allow yourself sometimes to be carried away by temper, so as even to be noticed by those outside the confessional?

Do you consult for perfect liberty of conscience by leaving your parishioners or penitents free to address themselves to other confessors, and by sometimes even procuring for them the advantage of other confessors?

In hearing the confessions of females, are you careful to keep the strictest guard over your senses, as well internal as external, to avoid all manner that would be too familiar, to mix gravity with mildness, and avoid all interrogations except such as duty absolutely requires?

Extreme Unction and care of the Sick.

Do you from time to time instruct your people on the importance of the Sacrament of Extreme Unction, and exhort them to send for the Priest in proper time, so that the sick be anointed before they become unconscious?

Do you attend to the direction of the Roman Ritual, which prescribes that this Sacrament be administered not only to such as having come to the use of reason are so seriously ill, that their life appears to be in imminent danger, but also to persons worn out by age, who, without any other disease, are from day to day in danger of dying from age alone?

In visiting the sick do you instruct and dispose them for the Sacrament, and do you administer it with all due devotion and solemnity?

And even after anointing them, do you frequently visit them in order to fortify, encourage, and console them in their last struggle, and give them the benefit of the Sacraments again and again?

Alas! the sentence, “Discedite a me, maledicti, in ignem aeternum, quia infirmus eram, et non visitastis me” (Matt. xxv. 41-43).

When called to attend the sick do you not sometimes delay too long?

Do you sometimes read the instructions contained in the Roman Ritual respecting the visitation and care of the sick that you may diligently observe them?

Do you take all possible care that the sick person makes a good confession?

Do you ask him if he have any trouble on his mind about his past confessions, or if there be any sin of his past life, which he did not sufficiently explain, and which he would wish now to explain more fully?

“O quanta vulnera saepiùs invenies! quales iniquitates, quas nisi prudentèr extorseris, retinebunt aegroti usque ad mortem, et quae cum illis in pulvere dormient! O, quale servitium praestitisti, si abominabile hoc secretum fregisti! qualem consolationem infirmo suppeditasti! quale obstaculum ad salutem amovisti! Beatus es, O fili, si id feceris” (Memor. vitae Sacerd. c. 50).

Do you manage so that the sick be afforded the advantage of the holy Viaticum again and again, more particularly if the sickness be protracted and they themselves desire this great blessing?

When death approaches, do you do everything you can, as a Pastor and a Father, for the poor departing soul, feeling that, as this is in a special manner the time of the devil, so likewise should it be in a special manner your time too?

“Habens iram magnam, sciens quod modicum tempus habet” (Apoc. xii. 12).

Do you take particular care of young people, even of children, when dying, in whom “malitia supplet aetatem?”

Do you suggest pious aspirations and ejaculations to the dying person which he would use to raise his soul to God and repel the assaults of the devil?

Do you exhort the people of the house to aid him by praying with him, and for him, more especially when the last struggle has set in?

Do you suggest to him the frequent invocation of the holy names of Jesus and Mary, and do you recommend the people of the house to pronounce these holy names frequently in his ears when on his passage into eternity?

In your attendance on the sick, do you bear in mind the opinion of theologians, that in dying we are bound to make acts of faith, hope, and charity, and do you assist the sick to make these Divine acts?

Do you dispense to them the plenary indulgence granted for the hour of death?

Do you, in a word, render to the sick and dying all spiritual succour, which your duty as a Pastor of souls requires of you, and which the charity of the tenderest of fathers suggests?

“O, si per culpam tuam una tantum anima gratiâ sanctificante in ultimo periculo privaretur, si per negligentiam tuam, absolutione, sacro Viatico, ultimâ unctione careret, et idcirco criminibus cooperta coram Deo sisteretur, et judicata damnaretur, quale crimen commisisses! qualis ultio te maneret! in saecula saeculorum malediceret tibi perdita anima” (Mem. vit. Sac. c. 50).

Holy Orders.

If amongst your flock you have any young man aspiring to the Priesthood, do you take account of your responsibility in his regard to be in proportion with the high and holy state he has in view?

Is there anything in the life or manners or reputation of his parents, family, or near relations, that would be a reproach to him, or cast a reflection on the Church, were he to be admitted to the Divine Ministry?

The Gospel notices how the parents of the Baptist “were both just before God, walking in all the commandments and justifications of the Lord without blame” (Luke i. 6).

Has he himself been from his early years remarkable for his modesty, mildness, and humility, keeping away from the companionship of ill-conducted youths of his own age?

Talis enim decebat, ut nobis esset Pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus. (Heb. vii. 26.)

Have you reason to believe that his vocation is “non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo” (Joan. i. 13), keeping in view the principle, “nec quisquam sumit sibi honorem, sed qui vocatur a Deo tanquam Aaron?” (Heb. v. 4).

As he has been advancing in years has he been advancing in virtue?

Proficiebat sapientiâ, et aetate, et gratiâ apud Deum et homines (Luc. ii. 52).

As he has been home for his vacation, was he edifying in his manners and the observance of his religious duties, especially the frequenting of the Sacraments, so that the faithful, admiring him, said amongst themselves: “Quis putas puer iste erit? Etenim manus Domini erat cum illo?” (Luc. i. 66).

Exemplum esto fidelium in verbo, in conversatione, in charitate, in fide, in castitate (1 Tim. iv. 12).

Have you found him ready and zealous to assist you in preparing the children of the parish for Confirmation and first Communion, as also in teaching the Catechism and the Serving of Mass?

Perhaps you have observed in him certain tendencies which College discipline keeps under restraint, but which manifest themselves when he is free to indulge them in vacation—tendencies giving reason to fear for the future? In this respect a vacation is an essay to prove his capability of self-guidance, which cannot be so well tested in College.

Have you given a strict account to the Superiors of the College of anything you had to notice in his conduct as unworthy of one aspiring to the Priesthood, bearing in mind the obligation before God you are under of doing so, in view of the momentous issue involved?

“Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel” (Luc. ii. 34).

Hoc enim omnibus ferè sæculis compertum fuit, pro sacerdotum vitâ benedictionem aut maledictionem a Deo in populum procedere (Synod. Osnab. an. 1628).

Matrimony.

Are you sufficiently acquainted with all the conditions of the ecclesiastical and civil laws in respect of marriage?

Do you instruct your people on the sanctity of this holy sacrament and all that is required for worthily receiving it?

Do you endeavour to induce parties going to get married to prepare themselves by a good confession some days beforehand, and do you advise them to make a general confession, as is piously recommended in such cases?

Do you advise them, according to the Roman Ritual, so far as you may see reason, “ut ante conjugium in eâdem domo non cohabitent, nec etiam simul maneant, nisi aliquibus propinquis vel aliis praesentibus?”

Do you endeavour by all means to induce them from the beginning of their marriage-life to enter on the good habit of frequenting the sacraments, of saying their prayers, at least their night prayers, together, of observing well the Sundays and Festivals, of taking all proper care of their domestics, especially as regards their religious obligations, &c.?

Do you pay strict attention to the laws of the Church with respect to banns, impediments, manner of celebrating marriage, and the proper registration of it?

Do you try by all possible means to prevent mixed marriages, and, when absolutely you cannot prevent them, do you endeavour to obtain the conditions required by the Church?

Care of the Deaf and Dumb, as also of Persons deficient in Intellect.

What attention do you pay to these poor objects?

Do you regard them, on account of their sad condition, as specially entitled to your zeal?

Have you made yourself acquainted with the special prescriptions of Theology respecting such cases, and the manner of treating them, as regards the various Sacraments?

Are you aware, that the reason why in most cases these poor objects are so deficient is, because parents and those about them treat them as beings incapable of all religious instruction, and consequently unfit to be admitted to Sacraments, on which account the poor creatures, on their part, are made to resign themselves to this state of privation and exclusion?

Have you not yourself yielded to the same view with respect to them, and abandoned them therefore to their miserable state, as if having no responsibilities in their regard?

As regards the Deaf and Dumb especially, have you instructed their parents, that by doing what they can for them in all that concerns religion, in the same way as they teach them other things, they can impart to them a considerable amount of religious knowledge, and train them even to approach the Sacraments?

Do you feel that, though there were but one such object in the parish, who is passing through life destitute of religious culture, and deprived of the grace of the Sacraments, you shall have on his or her account to confront the terrible sentence, “Sanguinem ejus de manu tuâ requiram” (Ezec. iii. 18).

Have you in due time, when the object is of proper age, taken steps to have him or her sent to an Institution for the Deaf and Dumb, according to the provisions to that effect of the poor-law?

Do you look after them as they return from the Institution, to see that they attend to their religious duties?

What attention do you pay them when sick and dying, recollecting that in their passage to eternity they have a special claim on your zeal? ¹

Extraordinary Aids to be occasionally procured by a Parish Priest for the Spiritual Welfare of his Flock.

Do you procure these aids for your flock, such, for example, as a mission, from time to time?

Do you allow yourself to forget, what the experience of every day proves to be a fact, that abuses may spring up in a parish, and disorders may have got an inveterate hold of a population, which can be remedied only by the means and resources a mission supplies, and therefore you should be inexcusably wanting to your duty as a Pastor of souls if you neglected providing such a remedy?

“Quando in aliquâ urbe cernuntur notabilia inconvenientia, quibus Parochus nequit afferre remedium, ipse tenetur omnem curam adhibere ad missionem obtinendam. Parochus vero ille, qui rejicit missiones, magnam ingerit suspicionem suae probitatis” (St. Liguor. Prax. conf. c. 10, § 2.)

1. You are recommended the perusal of a dissertation, entitled “Claims of the Deaf Mute to be admitted to the Sacraments.” BROWNE & NOLAN, Nassau-street, Dublin.
   This production, which has been accepted by the Bishops of Ireland, and the Vindication of it, addressed specially to their Lordships, treat in large detail of how those poor objects of sympathy are to be dealt with by their parents and their pastors.