In Memoriam 
 
 DR.JOHNJ.DORAN
 
 THE AMERICAN PRIEST
 
 THE AMERICAN PRIEST 
 
 BY 
 
 REV. GEORGE T. SCHMIDT 
 
 OF THE SCRANTON DIOCESE 's 
 
 6ANTA BARBARA. CAUF. 
 
 NEW YORK, CINCINNATI, CHICAGO 
 
 BENZIGER BROTHERS 
 
 PRINTERS TO THE 
 
 PUBLISHERS OT 
 
 HOLY APOSTOLIC SEE BEXZIGEK'B MAGAZINE 
 
 1919
 
 Ntijil 
 
 ARTHUR J. SCANLAN, S.T.D., 
 
 Censor Librorum. 
 
 Jtttprtmaittr. 
 
 PATRICK J. HAYES, D.D., 
 
 Archbishop of New York. 
 
 NEW YORK, July 19, 1919. 
 
 OOPTBIGHT, 1919, BY BENZIGEB BBOTHEBS
 
 DEDICATED TO 
 REV. HERMAN ZIMMERMANN 
 
 OF THE DIOCESE OF BUFFALO, N. T.
 
 AUTHOR'S PREFACE 
 
 IN offering this little volume to the Priests 
 of America, I have been guided by two 
 great motives: the first is my love for that 
 great Church in which I am a priest forever, 
 the holy Roman Catholic Church; the second 
 is my love for the land of my birth, the glorious 
 United States of America. Loving both, I 
 cannot desire anything more than that both 
 should continue to thrive, and that my country, 
 sanctified by the teachings of the Church, may, 
 for ages to come, be the home of religious 
 liberty, the haven of the oppressed, the guiding 
 beacon of the nations. 
 
 THE AUTHOR.
 
 CONTENTS 
 
 CHAPTER PAGE 
 
 I At Home 11 
 
 II With His Fellow-Priests . . 18 
 
 III Zeal 24 
 
 IV In the Pulpit 30 
 
 V Loyalty 38 
 
 VI In the Parochial School . . 44 
 
 VII With Young Men and Young 
 
 Women 55 
 
 VIII Leprosy 63 
 
 IX In the Homes of His People . 70 
 
 X The Prominent Citizen . . 77 
 
 XI Humility 86 
 
 XII In Social Work .... 92 
 
 XIII Kindness 100 
 
 XIV The Financier 106 
 
 XV Patron of the Catholic Press . 112 
 XVI Friend of the Missions . . .119 
 XVII Guide of the Convert . . . 125 
 XVIII The Father of the Poor ... 131 
 XIX Restorer of the Christian Fam- 
 ily 136 
 
 XX Guardian of the Sanctuary . 143
 
 THE AMERICAN PRIEST 
 
 CHAPTER I 
 
 AT HOME 
 
 IT is demanded neither by the nature of his 
 work nor by the dictates of his conscience 
 that the priest should be a hermit in his own 
 home. In larger parishes, where several 
 priests occupy the same domicile, the rectory 
 should be a home for all. Imagine our great 
 teaching and preaching Orders trying to thrive 
 without the community or recreation rooms. 
 Now the work of secular priests of the same 
 parish is so co-ordinated that efficiency, alone, 
 would demand frequent intercourse between 
 pastor and curates. However, there is a 
 nobler motive for them to foster home relations 
 in the rectory. It is the need of mutual aid 
 in fighting off the evil spirit. Let us face the 
 
 facts as they are. Priests, and especially 
 
 11
 
 12 At Home 
 
 younger priests, need comradeship, they need 
 society. They have had a number of loyal 
 friends in the seminary. The meetings with 
 these "chums" were frequent, as were the 
 opportunities for interchange of ideas. Now, 
 suddenly, they are taken from the seminary 
 and given a position in a strange community. 
 Has their need for social intercourse vanished? 
 Not at all. They now need the sustaining arm 
 of a friend more than ever before. 
 
 Now if the pastor, as is often the case, 
 frowns on what he calls "too great a familiarity 
 with superiors," one of two things directly 
 result. Either the young priest seeks com- 
 radeship with laymen or he does without it. 
 Friendship between priests and laymen is, 
 indeed, greatly to be desired. But the 
 intimacy of comradeship is, at best, unwise. 
 If, on the other hand, the young priest simply 
 does without intimate friends and associates, 
 we may look for inefficiency, dissatisfaction 
 with himself and his surroundings, in a word, 
 unhappiness.
 
 At Home 18 
 
 It is all very well to assume the tone of the 
 oracle and to declare that the priest must bring 
 sacrifices and that one of these is the loss of 
 home comforts. Surely, the assistant is more 
 than a boarder in the rectory. He cannot be 
 devoting all his spare time to study. Nor 
 should his senior be a recluse in the tomb-like 
 silence of his library. Such relations between 
 priests of the same household are conducive 
 neither to the welfare of the body nor to that 
 of the soul. 
 
 But there are also times when the priest 
 should be alone. The world is very exacting 
 in her demands upon men of the world. 
 Brains have superseded brawn; the unlettered 
 must be content to perform the meanest tasks, 
 and to have the smallest word in the govern- 
 ment of themselves. But, if more brains and 
 better education are demanded in the citizen, 
 must not the priest, who by his sacred office is 
 to be a leader of men, be a man of high intelli- 
 gence and mature knowledge? A smattering 
 of Theology and of Church History, a little
 
 14 At Home 
 
 piety, the observance of the commandments, 
 and the ability to raise money, may have been 
 all that was demanded of the American priest 
 four or five decades ago. But that time is 
 past, if it ever did exist. To-day, when the 
 world is in travail, and no one knows just what 
 she will bring forth, the spirit of the times calls 
 for men who are familiar with world problems 
 and are able to impart their knowledge to 
 others. Men are needed whose training is 
 built upon the sound bed-rock of Christian 
 philosophy. Men are needed whose steps will 
 be guided by a thorough acquaintance with 
 the spiritual and temporal needs of the times. 
 The American priest must, therefore, be a 
 good theologian. If he would occupy his 
 rightful place as a leader of men, if he would 
 save his people from moral shipwreck on the 
 reefs of socialism and rationalism, he must also 
 be an ardent student of sociology. 
 
 "The lips of the priest shall keep knowledge, 
 and they shall seek the law at his mouth, be-
 
 At Home 15 
 
 cause he is the angel of the Lord of hosts." 
 If ever the priest was called upon to be the 
 custodian of true wisdom, that time is our own 
 day. You will find the successful lawyer at 
 his books day after day. The skilled physician 
 seeks every opportunity for research and 
 advancement. Should the priest, alone, be 
 content with his seminary training? 
 
 I remember a rebuke that was administered 
 to me by my bishop when I was in second year 
 theology. I had come home for the summer 
 and paid a visit to the Ordinary. The Right 
 Reverend Bishop inquired about my progress 
 in the seminary. Boastfully I answered: 
 ''Well, Bishop, I have finished canon law." I 
 was not able to say another word. The Bishop 
 at once interjected: "My dear young man, 
 you will never finish the study of canon law." 
 But how many priests might there be who are 
 not convinced that they have finished the study 
 of dogmatic and moral theology, Church His- 
 tory, canon law and the Sacred Scriptures? 
 
 i Mai. II. 7.
 
 16 At Home 
 
 In the solitude and silence of his study the 
 American priest should not only add to his 
 knowledge of theology and related branches, 
 but he should also equip himself with facts and 
 figures on the problems of the day. He should 
 be all to all. 
 
 We cannot fail to recognize the importance 
 of leadership in the world. It is not only a 
 fact that a chaos of divergent opinions, con- 
 flicting doctrines and contradictory practices, 
 are daily spread before the eyes of Americans, 
 like goods on a bargain-counter, but men and 
 women of genius, and of more than ordinary 
 talent, are displaying these goods, presenting 
 these opinions and doctrines. The soap-box 
 orator is, after all, a gifted man; the sponsors 
 of International Bible Study are no mean in- 
 tellects; the agnostic is capable of making his 
 unbelief somewhat plausible; even the slush- 
 press is equipped with some facts and much 
 fiction in a word, much energy is brought 
 into play by our enemies in gathering knowl- 
 edge and information suitable to their pro-
 
 At Home 17 
 
 gram. Can the American priest expect to 
 cope with these adversaries, can he arm his 
 people with efficient means of defense, if he is 
 not versed in the false doctrines and heresies 
 of the times as well as acquainted with their 
 antidotes? But this will require much study 
 on the part of the priest.
 
 WITH HIS FELLOW-PRIESTS 
 
 ALL study and no recreation, no inter- 
 course with his friends, makes the priest 
 an egoist. "For the bow cannot possibly 
 stand always bent, nor can human nature or 
 human frailty subsist without some lawful 
 recreation." Priests at odds! One priest not 
 on speaking terms with another! The layman 
 has observed this and it has pained him to note 
 that his non-Catholic neighbor has also ob- 
 served it. Yet out of the past we hear the 
 voice of the Master: "By this shall all men 
 know that you are My Disciples, if you have 
 love one for another." Differences of 
 opinion are to be expected among the clergy, 
 also human nature with all its attending weak- 
 nesses. But enmity, hatred, and jealousy 
 must painfully offend the faithful. 
 
 i John xiii. 35. 
 
 18
 
 With His Fellow-Priests 19 
 
 I will not presume to suggest a panacea for 
 these evils, but believe that more comradeship 
 on the part of many priests would go a great 
 way toward ameliorating conditions. Is it not 
 a fact that, in many parochial residences, the 
 routine of daily life is much the same as in a 
 boarding-house? The curate is given to 
 understand that he is to have no preferences in 
 the matter of diet. Under no conditions, 
 except on urgent business, is he to enter the 
 "sanctum" of the pastor. A friendly chat and 
 smoke with the pastor is to be considered an 
 event, and is rarely indulged in, possibly when 
 a mutual acquaintance happens to be enjoying 
 or enduring the hospitality of the house. 
 Business and parochial matters are discussed 
 mainly at dinner, where they ruin digestion. 
 Needless to say, there is no mutual co-opera- 
 tion in the performance of parish labors. 
 
 Let it not be gleaned from this that the 
 blame is all the pastor's when friction exists in 
 the parish rectory. The assistant must not be 
 ridiculous and unreasonable in his demands.
 
 20 With His Fellow-Priests 
 
 He must ever remember that the pastor is his 
 superior, that he is usually a man of long ex- 
 perience. If the rector goes half way toward 
 making living conditions in the house tolerable, 
 no less can be expected from the assistant. 
 
 But what about the priest's relation to the 
 rectors and assistants of other parishes? 
 There should be no distinction made as to race, 
 age, or talent. A priest's residence ought to 
 be open to every other priest in good standing. 
 A jolly smile, and a vigorous handshake 
 should welcome the Pole as well as the 
 Lithuanian, the German as well as the Irish- 
 man. For after all, we are not Poles, Ger- 
 mans etc., we are Americans all, and we all 
 are engaged in the same sublime occupation, 
 the establishing of the Kingdom of God in 
 the hearts of Americans. Our enemies are 
 numerous enough, and the barriers to our 
 progress sufficiently great. "A house divided 
 against itself will fall." The American priest- 
 hood divided against itself will never accom- 
 plish its great work in this country.
 
 With His Fellow-Priests 21 
 
 In one of the first years of my labors, I was 
 assigned by the Right Reverend Bishop to a 
 large parish as assistant. I called upon the 
 rector of a neighboring parish to introduce 
 myself. This is the conversation that ensued: 
 The pastor: "Why, I met you last week." I 
 answered: "No, Father, this is the first time 
 that I have the pleasure." The pastor: 
 "Well, there was some one here last week by 
 the name of Fish or Smith; some small fry, at 
 any rate." The remainder of the conversation 
 was as cordial as this auspicious beginning. 
 There was no invitation for a second call 
 the very atmosphere seemed to whisper: 
 "Smallpox, keep out!" This venerable pastor 
 may have intended no offense; neither was he 
 looking for any new acquaintances. 
 
 There was a time when our polyglot priest- 
 hood was made up of men born in different 
 climes and nurtured amid vastly dissimilar sur- 
 roundings. But the priests of America to- 
 day are mostly native born. They love the 
 freedom of our land, they are willing to give
 
 22 With His Fellow-Priests 
 
 their lives for that freedom. If, then, all are 
 working in so sublime a cause, in a country 
 that we all love, why not work together as 
 brothers and friends in Christ? 
 
 But this chapter would, manifestly, be in- 
 complete without a word on the relation of 
 older priests to the newly ordained. The 
 neophyte, just emerged from the sheltering 
 walls of tke seminary, is the highest concep- 
 tion of the ideal priest. His heart, still warm 
 with the memories of that solemn moment 
 when the bishop consecrated him a priest for- 
 ever, imbued with the lofty ideals that God's 
 own religion alone can implant in youthful 
 minds, he has gone forth like a second St. 
 Paul "to renew all things in Christ." He has 
 "hitched his wagon to a star," he sees only the 
 wonderful, the sublime in the Catholic priest- 
 hood, he is, as yet, unaware of the rudeness, 
 the egoism that he may find in some priests. 
 Oh, that older men could pierce the boyish 
 jollity of his exterior and see the purity of his 
 heart, the loftiness of his motives. He may
 
 With His Fellow-Priests 28 
 
 be an idealist, his thoughts may wander far 
 above this practical, material, sinful world. 
 He will "come to earth" sooner or later, but 
 misguided is the priest who "brings him down 
 with a thud." God bless the older man who 
 takes kindly to the neophyte, refrains from 
 ridiculing his idealism, and, above all, does not 
 give him scandal by superficial attendance to 
 duty or neglect of the same. Kind words, 
 paternal interest, patience and good example : 
 these are the things that encourage the young 
 priest and keep him good and zealous long 
 after the sacramental oils have dried on his 
 hands.
 
 CHAPTER III 
 
 ZEAL, 
 
 WEBSTER defines zeal as "a passionate 
 ardor in the pursuit of anything." 
 The priest has the noblest objective that can 
 be given to man. He is the physician sent by 
 God to prescribe a positive remedy for the 
 cancerous wounds of society. He is guardian 
 and administrator of the greatest treasures, the 
 inexhaustible wealth of the sacraments. His 
 position in God's creation is that of guide and 
 helper. He holds out the guiding, the helping 
 hand to sore-footed pilgrims, he bathes their 
 wounds of sin in the purifying waters of pen- 
 ance, he stanches these wounds and pours 
 upon them the healing balm of charity. His 
 work, his labors are all for man, to bring man 
 happiness, not the ephemeral happiness of the 
 world, but the true, the unending joy for which 
 
 24
 
 Zeal 25 
 
 man was created. Christ redeemed the world, 
 the priest must bring redemption to mankind. 
 And just as Our Saviour knew no hardship 
 and no suffering too great when there was 
 question of bringing happiness to man, so also 
 the "alter Christus" must evince a passionate 
 ardor in the pursuit of this same purpose, he 
 must be zealous. 
 
 His zeal must not be confined to his work in 
 the pulpit, it should manifest itself in his every 
 undertaking. 
 
 The house of God reflects the zeal of the 
 priest. Cleanliness and tidiness, order and 
 discipline are indispensable. Torn and shabby 
 vestments, soiled and wrinkled linens, are but 
 indications of the priest's slovenliness in other 
 matters. The zealous priest provides the best 
 that his parish can afford in vestments, altar 
 linens, and sacred vessls. Nor is he contented 
 with any kind of statues, pictures, or stations 
 of the cross. He realizes that great care in 
 providing for the needs of the church, and keen 
 interest in the cleanliness and order of things
 
 26 Zeal 
 
 about the altar, are looked upon by the faithful 
 as evidences of the faith that is in him. 
 
 And if you go from the church to the rectory, 
 here too must be found evidence of the zealous 
 priest. A raft of insipid magazines and spicy 
 novels will at once give a clew to the home 
 activities of the cleric. But zeal, ardor for 
 souls demands more than this. The little time 
 that the active American priest has for himself 
 is most precious. He has a host of respon- 
 sibilities ; almost abnormal activity is demanded 
 of him. He must, therefore, provide his heart 
 and mind with whatever knowledge will be of 
 aid to him in the glorious work that has been 
 allotted to him. 
 
 Then too, true zeal calls for frequent com- 
 munion with his Master in prayer. What 
 better preparation for the day's labors than 
 the morning meditation? His lamp has, 
 indeed, been well filled with oil at the seminary, 
 but if he should continue to "let his light shine" 
 the store of fuel must be replenished. 
 
 If you meet the Catholic clergyman on the
 
 Zeal 27 
 
 street, his zeal will be manifested by his kind- 
 ness to his fellow-men. Pride and vanity do 
 not fit into his make-up. He has a smile and 
 a greeting for the poor as well as for the rich. 
 The sight of injustice and suffering arouses his 
 sympathy. But, is this zeal? Indeed it is. 
 He is disposing human beings for friendship 
 with God. 
 
 If you should happen to be in the home of 
 the sick when the priest arrives, his bearing, his 
 reverence for the Blessed Sacrament, his 
 earnestness and sincerity in administering 
 the sacred rites, his devout recital of the 
 prayers in fine, his every action will proclaim 
 his zeal. 
 
 When he appears in the pulpit, the true 
 priest of God gives proof that he deems it a 
 tremendous responsibility to preach the word 
 of God. That he has carefully prepared his 
 sermon, that he takes pains to bring home to 
 his people God's eternal truths, that he is care- 
 ful to make himself understood by all all this 
 is nothing more than tangible proof of the zeal,
 
 28 Zeal 
 
 the passionate ardor for souls that fires his 
 breast. 
 
 The zealous priest, moreover, does not shirk 
 his duties in the confessional. The long hours 
 do not make him irascible ; the fatigue is gladly 
 borne. He realizes that here in the sacred 
 tribunal of Penance it is his privilege to look 
 directly into the hearts of men, to see their 
 temptations, their weaknesses, their sorrows 
 and their joys. He knows that if he allows 
 impatience to master him, his next penitent 
 may be a man or woman sorely in need of his 
 kindness. He discovers his great opportunity 
 to enkindle in cold hearts the love of God, and 
 to inflame them with a burning ardor for the 
 glory of the Most High. 
 
 But priestly zeal cannot be restrained by 
 the boundaries of a parish or the limits of a 
 city or state. Like the fire of the forest it 
 knows no boundaries, it leaps over hill and dale 
 until it no longer finds material for its con- 
 suming ardor. The priest of zeal wanders in 
 spirit to the small churches and shacks of the
 
 Zeal. 29 
 
 home missions, he crosses the vast expanse of 
 the waters and beholds his fellow-priests as 
 they toil and labor in foreign lands under the 
 most arduous conditions, among the lowliest of 
 human kind. Here is material for his ardor. 
 What inestimable good he can do to save souls 
 by aiding the missions and cultivating the 
 missionary spirit among his people ! 
 
 The American priest who is inclined to take 
 life easy might profitably read the book of the 
 Rev. J. J. McGlinchey, D.D., "The Workers 
 Are Few." Here again we see duplicated the 
 lives of the great missionaries, St. Francis 
 Xavier and St. Francis of Assisi. Men and 
 women court danger, welcome hardships and 
 suffering if but the opportunity is given them 
 to save immortal souls. 
 
 The zealous priest is the glory of God. His 
 life, his work is the living demonstration of the 
 divine origin of his religion. He radiates joy 
 and good will, he encourages and convinces, he 
 attracts with an irresistible power the souls of 
 men to their God and Creator.
 
 CHAPTER IV 
 
 IN THE PULPIT 
 
 1. |J REPARATION. If I may presume to 
 .IT suggest the most important part in 
 the priest's preparation for a pulpit discourse, 
 I would say that it is love of God and love of 
 His people. "If I speak with the tongue of 
 men and of angels, and have not charity, I am 
 become as sounding brass or a tinkling cym- 
 bal." 1 If the priest prepares a sermon under 
 the guidance of profane motives, if his en- 
 deavors reach out for the plaudits of his 
 hearers and the possible admiration of his 
 superiors, he will, indeed, become as sound- 
 ing brass and tinkling cymbal. Demosthenes 
 disdained the applause of the rabble ; but if he 
 succeeded in moving his hearers to action along 
 the lines that he had suggested, he considered 
 his efforts eminently satisfactory. 
 
 1 I Cor. xiii. 1.
 
 In the Pulpit 81 
 
 The preparation for a sermon requires 
 prayerful meditation on the matter to be dis- 
 cussed. Circumstances and the talents of the 
 preacher would determine whether the prepa- 
 ration should be one of days or hours. Certain 
 it is, that extemporaneous public discussion of 
 the profound truths of our religion is to be 
 condemned. I have heard a priest say: 
 "During the summer months we do not have 
 regular sermons, but merely have five-minute 
 talks." They were "talks" and nothing more. 
 And it is to be feared that some of the "regu- 
 lar" sermons were nothing more than "talks." 
 
 Again some aver that the truths of God are 
 so beautiful and so fulgent that they need not 
 be enhanced by the embellishments that man 
 can give. And yet, who can deny that beauty 
 of diction and the art of oratory bring out the 
 full glorious radiance of the gems of truth? 
 The "ars dicendi" should be made the subject 
 of thorough study by the American priest. 
 
 I once happened to come into the study of 
 an eminent pulpit orator as he was making the
 
 32 In the Pulpit 
 
 remote preparation for a sermon. He held a 
 book in his hand, and was deeply interested in 
 its perusal. That book, strange to say, was 
 Homer's "Iliad." I subsequently discovered 
 that he always read good poetry before begin- 
 ning his preparation of a sermon. I do not 
 doubt but that, being a very good and zealous 
 priest, prayer, above all, was considered indis- 
 pensable in his preparation. However, the 
 reading of poetry was apparent in his diction. 
 He knew how to hold the rapt attention of his 
 hearers by an abundance of similes and com- 
 parisons. He could sway their minds and 
 their hearts by presenting to them the truths 
 of God, the threats and appeals of the Saviour 
 decked out in the fascinating garb of beautiful 
 language. Poetry is the handmaid of oratory. 
 And, after all, was not the language of Our 
 Saviour the language of poetry? 
 
 But what about the length of the sermon? 
 Does the average American profit by hearing 
 a sermon that lasts more than thirty minutes? 
 I believe not. At a Forty Hours' Devotion
 
 In the Pulpit 83 
 
 conducted by a good pious priest, the sermon 
 began at about seven o'clock and was still going 
 strong at nine o'clock. I feared to glance into 
 the body of the church and cannot say whether 
 the faces of the faithful mirrored admiration 
 or resignation. But in the sanctuary there 
 was no doubt as to the effects of the long 
 "grind" the attending priests were asleep. 
 A well-known bishop, who has since gone to 
 his reward, was so zealous that there was 
 simply no end to his sermon. He was loved 
 by his people everywhere, but they groaned in 
 dismay when he made it apparent that he was 
 going to address them. 
 
 In a sermon of twenty-five or thirty minutes 
 the speaker can so arrange his matter that the 
 various points and their connection may easily 
 be followed by the people. Then there will be 
 some hope that one or the other will carry 
 home with him something of benefit to his 
 immortal soul. But the lengthy sermon, 
 especially if the division of points is compli- 
 cated, may have its use as a narcotic, but as a
 
 34 In the Pulpit 
 
 vehicle for bringing home to man God's eternal 
 truths it leaves much to be desired. 
 
 2. DELIVERY. Some one has said that the 
 best sermon can be ruined by poor delivery, 
 and that the poorest sermon can be made ac- 
 ceptable by clever presentation. Certain it is 
 that a good, convincing delivery is far better 
 than the style of the essayist. In America the 
 colleges and seminaries endeavor to train the 
 candidates for the priesthood in the art of 
 oratorical delivery. But the power of elo- 
 quence must ever be restrained to its purposes. 
 It must be the means of holding the attention 
 of the hearers; it must give evidence of the 
 profound conviction the preacher holds of the 
 truth of the words he utters. Oratorical de- 
 livery must never degenerate into becoming 
 the means of raising the orator above his theme, 
 or of attracting more attention to his person 
 than to his sermon. Theatrical oratory is out 
 of place in the house of God. 
 
 Many years ago an eminent lecturer toured 
 the principal cities of a certain country with an
 
 In the Pulpit 35 
 
 illustrated lecture on the Life of Christ. His 
 lecture was very fine, the pictures magnificent, 
 but the orator's style of delivery was dramatic 
 in the extreme. The result was that all the 
 applause went to the speaker. And when the 
 end came, and the speaker, in a voice hoarse 
 from exertion, uttered the last words of his 
 lecture, and staggered off the stage, the scene 
 of the crucifixion was flashed on the screen. 
 It was the famous crucifixion scene in the 
 Passion Play of Oberammergau. But the 
 audience knew not the scene, nor its signifi- 
 cance they had burst forth into deafening 
 applause, shrill whistling and cat-calls. What 
 an ending for a lecture on the life of Our 
 Saviour! 
 
 Then, again, it is puzzling to determine 
 what a priest hopes to accomplish when he 
 raves in the pulpit like a madman, shouts the 
 nouns and verbs of his sentences, but barely 
 breathes the articles and prepositions. He 
 may produce fear in the hearts of the more 
 timid; they do not understand what he is say-
 
 36 In the Pulpit 
 
 ing, but they know that something has gone 
 wrong. What a travesty on the art of sacred 
 oratory ! 
 
 The delivery of a sermon must be virile and 
 dignified. Great care should be exercised in 
 enunciating the words, so that they can be 
 understood throughout the church. I have 
 known priests who boasted that they found no 
 difficulty in speaking in certain large churches 
 when, as a matter of fact, it was a common 
 complaint among their people that they could 
 not be understood beyond the first twenty 
 benches in the church. 
 
 But, as was said in the beginning of this 
 chapter, the love of God and of His people 
 must be the priest's first preparation for a ser- 
 mon. If his motive, in ascending the pulpit, 
 is the salvation of immortal souls, he will avoid 
 those abuses that tend to drive men away from 
 church, and will employ those means best suited 
 for the winning of souls. If his motives are 
 lofty and pure, and if he has taken pains in the 
 preparation of his sermon, the words that God
 
 In the Pulpit 37 
 
 addressed to Moses will be applicable to him: 
 "Go, therefore, and I will be in thy mouth, 
 and I will teach thee what thou shalt speak." 1 
 
 1 Exodus iv, 12.
 
 CHAPTER V 
 
 LOYALTY 
 
 THE Church has often been compared to a 
 great army, battling against the vile 
 hordes of hell. Now, the efficiency of an army 
 is not so much dependent upon vast numbers 
 of men and abundant stores of ammunition, 
 as upon its morale. Great numbers of men, 
 fully equipped, perfectly trained in military 
 tactics, are nevertheless worthless in war if 
 they are not united and bound together as one 
 by courage and zeal for their cause. Dis- 
 loyalty to the country and to superior officers 
 tells the tale of many a retreat and of many a 
 crushing defeat in the history of the battles of 
 nations. 
 
 The army of Christ doing battle with a 
 mighty foe must not only marshal all its 
 forces, it must not only be fully equipped and 
 
 38
 
 Loyalty 39 
 
 accoutered, but it must advance as one man, 
 with the courage, the zeal that is born of the 
 deepest sense of loyalty to those in charge. 
 
 The priest, reasonably, expects fidelity from 
 his parishioners. But the priests, who are the 
 captains and lieutenants in Christ's army, must 
 also be loyal one to another. It seems to be a 
 passion with some of the faithful to discuss 
 their parish priest's failings and shortcomings. 
 They welcome the visits of the assistant with 
 the hope of engaging him in conversation 
 prejudicial to the pastor's interest. But the 
 young lieutenant should remember that his 
 rank and the ethics of his profession demand 
 loyalty to his captain. There are perhaps 
 times when the young priest, who has endured 
 much at the hands of an unreasonable superior, 
 feels that he must unburden his soul. But it is 
 highly imprudent, and essentially disloyal, if 
 he seeks sympathy and comfort from the 
 parishioners. On the other hand, loyalty de- 
 mands that the pastor refrain from divulging 
 the weaknesses of his assistant. This may
 
 40 Loyalty 
 
 seem a small and trifling matter. But it is 
 not. Parishes have been disrupted; cliques 
 have been formed; most sinful and dangerous 
 language has been indulged in because priests 
 were too ready with the lash of their tongue. 
 An aged pastor, who had given the best years 
 of his life to his people, who had labored for 
 them untiringly, hoped to spend the autumn of 
 his earthly existence in rest and comparative 
 ease. A younger man, unmindful of the years 
 of hard labor that had gone before, viciously 
 attacked what he called the pastor's useless- 
 ness, and openly called upon the people to take 
 steps to have him removed from office. The 
 principals in this case have long since departed 
 this life, and very few of the clergy will recog- 
 nize them in this narration, for the mantle of 
 charity covers this as many other sins. But 
 here is a case in point of the dire results of 
 disloyalty. 
 
 Propriety further demands that the priest be 
 loyal to his bishop. The Ordinary probably 
 expects to be "weighed in the balance and
 
 Loyalty 41 
 
 found wanting" at the informal gatherings of 
 priests. But, even then, harsh criticism is 
 productive of much harm, and may be the be- 
 ginning of insubordination and faithlessness 
 of a more serious nature. Open attacks upon 
 the Ordinary, public refusal of obedience and 
 allegiance, have ever been attended with un- 
 wholesome consequences. Time and again 
 whole communities have been scandalized by 
 insubordination of priests to their rightful 
 superiors. The attending result has been not 
 only the loss of many Catholics directly con- 
 cerned, but the eternal loss of many who, 
 otherwise, might have felt themselves drawn to 
 the true faith. And in this, as well as in 
 many ether evils, small beginnings lead to 
 great endings. 
 
 The layman, who does not enjoy intimacy 
 with the bishop of the diocese, is, nevertheless, 
 interested in his person and character. He 
 will surely inquire as to his abilities, learning, 
 piety, etc. A kind and charitable word on the 
 part of the priest will cost no effort, and will
 
 42 Loyalty 
 
 indelibly be impressed on the mind of the lay- 
 man. That, after all, is for the good of the 
 army of Christ. Whereas, publication of the 
 unknown imperfections of the bishop is un- 
 called for, and must weaken the efficiency of 
 our battle-array. 
 
 Unswerving allegiance to our great Leader 
 and Commander-in- Chief, to Our Saviour and 
 Lord, is so well understood and taken for 
 granted that it needs no further comment. 
 But this allegiance must also extend to His 
 Vicar, the Holy Father, the General of our 
 forces. From the headquarters of the Gen- 
 eral, orders and instructions are sent forth to 
 every part of the vast army. If these orders 
 are carefully and conscientiously carried out 
 by officers and subordinates, unity of action 
 and oneness of purpose will be the result. If 
 but one officer, however, fails to carry out the 
 injunctions of the General, that unity is im- 
 possible. Harm and perhaps disaster will 
 result. 
 
 Let us consider, for instance, the matter of
 
 Loyalty 43 
 
 recent marriage legislation. The orders are 
 clear and the regulations easily understood. 
 Loyalty to the Holy Father would demand 
 that the priest carry out these instructions. 
 But alas, what discrepancies occur in the 
 method of applying the laws! This neglect 
 of rules may be looked upon as a small matter. 
 But, in reality, such conduct frustrates the 
 purpose of the legislation. 
 
 The priest can ill afford to disobey the rules 
 emanating from Rome. For the lay people 
 notice these disloyalties readily, and they are 
 at a loss to account for them. They approach 
 their parish priest for an explanation. What 
 explanation can he give? Again untold harm 
 is done to our cause. 
 
 Love, respect, and great loyalty to our Holy 
 Father must, then, be a cardinal virtue with 
 every priest. He is the General, and whether 
 he be a wise and prudent Leo, an humble and 
 saintly Pius, or a God-given Benedict, next to 
 Christ Himself he merits our greatest loyalty 
 and unswerving allegiance.
 
 CHAPTER VI 
 
 1-TV TECESSITY OF PAEOCHIAL SCHOOLS. 
 JL i| Ten thousand, four hundred and 
 sixty churches with resident pastors in the 
 United States, and only five thousand, seven 
 hundred and eighty-eight parochial schools ! 1 
 Allowing for the churches that are prevented 
 by circumstances from having schools, the 
 appalling fact still remains that there are very, 
 very many parishes in which, without sufficient 
 reason, the education of the young is left to the 
 godless schools of the state. I have heard it 
 time and again from the lips of priests, "I do 
 not believe in parochial schools," or "We get 
 along just as well without them." But the 
 pastor who glories in the magnificence of his 
 church-building, who boastfully shows you 
 
 i Official Catholic Directory for 1919. 
 44
 
 In the Parochial School 45 
 
 about the well-appointed rooms of his rectory 
 should bow his head in shame if he cannot 
 lead you through the class-rooms of a well- 
 equipped parochial school. 
 
 Religion, piety, and virtue are not inherited 
 as are some traits of character. A father may 
 be an exemplary Catholic, but if his children 
 are reared in schools where the curriculum ex- 
 cludes all mention of Christian beliefs and 
 practices ; if they are obliged to associate freely 
 with the children of free-thinkers, atheists and 
 heretics, can we expect any other result than 
 a harmful coloring of their views in matters of 
 religion, a carelessness in the performance of 
 Christian duties, weakness in faith and ulti- 
 mate unbelief? 
 
 But one might object, the child can receive 
 instruction and counsel from its parents; and 
 besides we have our Sunday Schools. It is, 
 indeed, desirable that parents instruct their 
 children. But do they do it? How many 
 Catholic fathers and mothers have the time to 
 impart religious instruction to their offspring?
 
 46 In the Parochial School 
 
 How many have the ability? And as for the 
 Sunday Schools their work is, indeed, very 
 salutary, but it is merely supplementary. In 
 themselves, Sunday Schools cannot prepare 
 boys and girls adequately to combat the host of 
 tendencies that threaten to draw them away 
 from God, into the maelstrom of materialism. 
 
 If the American priest would have the chil- 
 dren of his parish become stanch defenders of 
 the Faith, if he would have them, in after 
 years, to be loyal fathers and mothers, he 
 must guide their early education he must in- 
 still into their young and receptive hearts the 
 fear of God and the sound principles of 
 Catholic morality he must surround them 
 with environments that tend to strengthen and 
 develop their faith, increase their hope in a 
 future reward for present sacrifices, and en- 
 kindle in their hearts the fire of divine love. 
 
 Conditions in our country make the need of 
 parochial schools imperative. But they 
 should, by all means, be free schools. It is not 
 necessary to recount here the heavy burdens
 
 In the Parochial School 47 
 
 borne by Catholics in support of the state 
 schools. Nor need priests be told that the 
 father of a large family finds it very difficult 
 to pay tuition for all his children. Every 
 priest recognizes the desirability of free 
 parochial schools. But there seems to be a 
 difficulty in determining how this is to be 
 brought about. However, it may be taken as 
 a general rule, that a parish that can afford to 
 have a parochial school can also maintain it 
 without exacting tuition fees. 
 
 A small parish of one hundred families has 
 maintained a free parochial school with three 
 teaching Sisters for the past fifteen years. 
 The parish in question has the lowest pew-rent 
 rate of any in the diocese, and there are abso- 
 lutely no extra assessments or collections for 
 school maintenance. Now, if a small parish, 
 which in this case is absolutely dependent upon 
 its own people for revenues, supports a free 
 school, why cannot the city parish do the 
 same? It is, to be sure, very generous of the 
 priest to ease the burdens of his people, but
 
 48 In the Parochial School 
 
 God always recognizes such generosity and 
 blesses the parish. 
 
 2. SUPERINTENDENT OF THE SCHOOL. 
 Should the priest teach secular branches of 
 education in the school? Generally speaking, 
 he should not. The priest is not trained for 
 the task of imparting secular knowledge to the 
 young. Besides, we have our religious teach- 
 ing Orders. Moreover, the priest has a host 
 of other duties to perform that prevent a 
 lengthier stay in the class-room than, perhaps, 
 the daily religious instruction of one hour. 
 The priest-teacher in the parochial school 
 either will neglect his parish duties to the sick, 
 etc., or he must neglect the important work in 
 the school. 
 
 However, the priest should and must be the 
 superintendent of the parish school. Upon 
 him falls the obligation of maintaining a high 
 standard of instruction. His building may 
 not boast of the architectural stateliness and 
 beauty of the school built under public 
 patronage, But the subject-matter taught,
 
 In the Parochial School 49 
 
 and the manner of teaching in the parochial 
 school, must attain the same excellence as in 
 the schools of the state. 
 
 The question arises, should the pastor of a 
 foreign-language school continue to make this 
 language the medium of instruction? One of 
 the greatest problems of the Church in the 
 United States was that of dealing successfully 
 with the thousands of immigrants, Poles, 
 Lithuanians, Germans, and many others, who 
 came to our shores, and made this country their 
 own. The education of the children of these 
 immigrants, in Catholic schools in their own 
 language, was deemed absolutely necessary if 
 they were to be saved for God and for the 
 Faith. Hence the origin of the foreign- 
 language school. However, the time is fast 
 approaching when schools of this kind will of 
 necessity have to adopt the language of this 
 country as a medium of instruction. 
 
 And this leads to another important point. 
 We have demonstrated that the parochial 
 school must give the child all that the public
 
 50 In the Parochial School 
 
 school gives. Now it is the boast of our so- 
 called patriotic orders that the Little Red 
 School-House is the nursery of patriotism. 
 And, indeed, aside from the fact that religion 
 and the teaching of religious morality are 
 barred from the public schools, their aim is to 
 make stanch and loyal citizens of the children 
 of America. That, too, must be the great 
 work of the parochial school. The teaching 
 of the principles of morality as they are incul- 
 cated by the true Church of God is certainly 
 the very best foundation of patriotism. But 
 more is required. Our Catholic children must 
 learn to love our freedom, to venerate our 
 national heroes, and to be prepared to defend 
 the flag that proclaims our liberty. And, in 
 this connection, the words of Cardinal Gib- 
 bons, written twenty-three years ago, are very 
 timely in our own day: "Our American 
 youth . . . should be taught to cherish and 
 perpetuate our national festivals. The mean- 
 ing of each holiday should be brought home to 
 them, so that they may be able to give a rational
 
 In the Parochial School 51 
 
 account of the political faith that is in them." * 
 Here is work for the American priest. He 
 must insist upon the inculcation of the civic 
 virtue of patriotism. He should take pride in 
 the fact that the children of his school are able 
 to compete with others in the knowledge of the 
 national events in our history, that they are 
 familiar with the song and poetry that thrills 
 the American heart, that, in fine, in conse- 
 quence of their education in a parochial school 
 they give promise of becoming the bravest de- 
 fenders and most loyal supporters of our 
 national freedom. 
 
 3. DEFENSE OF OUR SCHOOLS. The Catholic 
 schools have always been the subject for bitter 
 attack on the part of those agencies hostile to 
 the Church. In fact, the boasted patriotism of 
 the secret societies that infest our fair land has 
 its beginning and end in the protection and 
 defense of the Little Red School-House 
 against the hated parochial school. This 
 
 1 Card. Gibbons, "The Ambassador of Christ," pp. 
 830-381.
 
 52 In the Parochial School 
 
 hatred of Catholic education has never abated 
 since it first took root in the hearts of our 
 enemies. To-day it is more pronounced than 
 ever. The devil's press is allied with socialism, 
 anarchy, masonry and even some branches of 
 Protestantism. Queer bed-fellows indeed! 
 They have gone into an unholy partnership to 
 destroy the Catholic schools in the land. And 
 the daily press is nothing if not tolerant of 
 their attitude. 
 
 Shall the freedom of religion granted us by 
 the Constitution, the freedom for which our 
 gallant sons fought and bled, shall that free- 
 dom be denied the most fearless defenders of 
 the Republic? The future of the parochial 
 schools in the United States is by no means 
 reassuring. Our enemies are allied and or- 
 ganized against us. There is only one thing 
 for us to do, there is only one remedy and 
 that is counter-organization. We must have a 
 strong federation of Catholic societies not 
 merely a federation that contents itself with 
 the annual convention, and annual resolutions.
 
 In the Parochial School 53 
 
 It must be a federation that is active and alert 
 every day of the year. But the Catholic 
 societies in this country will never be one and 
 act as one unless the American priests are 
 united and act in unison. A League for the 
 Defense of our Parochial Schools, made up of 
 all the priests in the country, with an organ of 
 its own, seems to be the first requisite for con- 
 centrated effort on the part of our laymen. 
 The priest, being apprised weekly, by means 
 of the official organ of movements for and 
 against parish schools, benefiting from the 
 wisdom and experience of noted leaders con- 
 tributing to the same, would be able to direct 
 efficiently the efforts of local societies. And 
 thus we might hope for united effort along the 
 same lines. If there is a better means of mar- 
 shaling our forces for the mighty battle for 
 religious freedom, that seems to be at our very 
 doors, then it should, by all means, be brought 
 forward, and with the least possible delay. 
 Born pacifists will say why stir up a hornet's 
 nest, let things be as they are. But our
 
 54 In the Parochial School 
 
 enemies do not entertain such considerateness 
 for us. 
 
 The American priest cannot loll in his easy- 
 chair, convinced that the enemy has, in spite 
 of many onslaughts, never succeeded in de- 
 stroying our schools. "Eternal vigilance is 
 the price of liberty." The enemy is stronger 
 to-day than he ever was. He is not one, but 
 multiple. He calls himself a socialist, then 
 again a rationalist, again a freemason, and at 
 times a Protestant he has even presumed to 
 call himself a patriot. His number is legion. 
 But rest assured, he is not divided on this par- 
 ticular point. Therefore every American 
 priest who fails to do his part in organizing our 
 strength and our forces for resistance, is 
 neglecting a most sacred duty to his Church 
 as well as to his country. The Catholic 
 schools are and must always be the mainstay 
 and support of a thriving Catholic Church in 
 America.
 
 CHAPTER VII 
 
 WITH YOUNG MEN AND YOUNG WOMEN 
 
 l.X TOUNG MEN. The damnable hotel 
 J[ sideroom luring on the young man 
 to debauchery and lust, the malodorous sheets 
 of slander and filth defiling his cherished 
 visions of the sacredness of his faith, the 
 stage, so frequently the devil's own kinder- 
 garten, the very atmosphere, that he breathes, 
 surcharged with materialism and unbelief 
 what is going to save the Catholic young man 
 from moral ruin? His young heart craves the 
 comradeship of others and yearns for enter- 
 tainment and recreation. Who is going to 
 provide wholesome entertainment and suitable 
 companions for him if not the priest? Here, 
 indeed, is a fruitful field of work for the young 
 priest as director of the young men's club. 
 But some one will say: there is the Y. M. 
 
 55
 
 56 With Young Men and Young Women 
 
 C. A. with all its inducements, with lecture- 
 courses, gymnasium, baths, dormitories, etc., 
 we cannot compete with the Y. Indeed, the 
 objection is not without foundation. Individ- 
 ual parishes would try in vain to compete with 
 the Y. M. C. A., an organization backed by 
 the wealth of the country. But, after all, is 
 there any question of competing with the 
 Young Men's Christian Association? Not so 
 many Catholics are willing to affiliate them- 
 selves with an organization that discriminates 
 against them and denies them the right to hold 
 office. The great danger for Catholic young 
 men is, I believe, not the Y. M. C. A., but the 
 utter lack of control by any respectable so- 
 ciety. The pool-rooms, the gambling-dens, 
 the burlesque theaters : these are the real forces 
 for evil that threaten our young men. To res- 
 cue them from these dangers is the task that 
 falls upon the priest. 
 
 For the present, it will be necessary to foster 
 Catholic clubs for young men in our parishes. 
 But these clubs must not be merely looked
 
 With Young Men and Young Women 57 
 
 upon as an inexhaustible source from which to 
 draw money for parish needs. Too fre- 
 quently the young men's club exists for 
 no better purpose than to conduct socials 
 and entertainments for the various needs of 
 the parish. Let the club be a living organ- 
 ization, oifering the young men a place to 
 go to spend their evenings, as well as 
 offering them opportunity for culture and ad- 
 vancement. But the priest should be guide, 
 counselor, and comrade. He plans entertain- 
 ments, and supervises the placing of books in 
 the library. If he be a man of sincerity of 
 purpose and good will, he can easily win his 
 boys to frequent Holy Communion, and thus 
 guard them against the many dangers that 
 threaten them. 
 
 In recent years the need of Catholic com- 
 munity centers has become recognized more 
 and more. Differences of language and tra- 
 ditions in our city parishes have been a barrier 
 to great success along these lines. But the day 
 seems rapidly approaching when the commun-
 
 58 With Young Men and Young Women 
 
 ity house for members of all parishes will be an 
 urgent necessity. The alarming numbers of 
 mixed marriages, with their baneful influence 
 on Catholic life, seem to be sufficient reason for 
 the establishing of these centers. For it can- 
 not be denied that frequent intercourse and 
 meetings of the Catholics of all city parishes 
 would go a great way toward preventing many 
 marriages of Catholics with non-Catholics. 
 
 2. YOUNG LADIES. What was said of the 
 dangers to faith and morals confronting 
 Catholic young men is also true, in a 
 measure, in regard to Catholic young la- 
 dies. The Church has made wise provi- 
 sion for their needs in establishing sodali- 
 ties throughout the world. The priest can 
 perform no greater service to preserve our 
 glorious Catholic womanhood than to lend 
 every effort to make the young ladies' sodality 
 attain its object in his parish. Fr. Garesche, 
 S.J., has been an untiring apostle of advanced 
 thought toward making the sodality attractive 
 to Catholic young women. The Queens
 
 With Young Men and Young Women 59 
 
 Work, of which he is the editor, will be of un- 
 told value to spiritual directors of sodalists. 
 
 The financial standing of many of our young 
 ladies' sodalities would warrant the introduc- 
 tion of material advantages that would attract 
 young women. Courses in sewing and elocu- 
 tion, by competent instructors, occasional lec- 
 tures on topics of practical value, club-rooms 
 for recreation, reading, and entertainment, all 
 could come under the scope of the sodality's ac- 
 tivity. All that is required on the part of the 
 priest is supervision and encouragement. One 
 might say that the sodality's work is essentially 
 intended for spiritual advancement. Granted, 
 but the fact remains that the American girl 
 looks for comrades, for amusement, and for 
 material advancement. Now if the sodality 
 does not offer her these advantages there is 
 great danger that she will seek them elsewhere, 
 since the invitation is extended to her by non- 
 Catholic organizations. If she is compelled to 
 seek her amusement and entertainment amid 
 non-Catholic and frequently anti-Catholic sur-
 
 60 With Young Men and Young Women 
 
 roundings, it is a foregone conclusion that the 
 sodality will suffer. The fact ever remains 
 before us that in consequence of original sin, 
 man is not inclined to virtue ; he must be drawn 
 toward it. Hence the necessity of enlarging 
 the scope of the sodality's activities, to give 
 material benefits in order not to suffer the loss 
 of the spiritual advantages. 
 
 I am well aware that in many parishes the 
 sodalities have adopted this policy but, alas! 
 the fact remains that a great many priests fail 
 to understand that new times demand new 
 methods. Sodalities are such merely in name. 
 There is no effort made to add to their mate- 
 rial as well as spiritual offerings, and the con- 
 sequence is lack of interest on the part of the 
 young ladies. The ulterior consequence is an 
 alarming list of mixed marriages, and a still 
 more alarming list of faithless wives and con- 
 scienceless mothers. 
 
 Another urgent need of the times is the home 
 for Catholic working-girls. Many girls work
 
 With Young Men and Young Women 61 
 
 away from home, at occupations that do not 
 provide a place of lodging. These girls may 
 be far away from the salutary influence of 
 home, and may be subject to great moral dan- 
 ger. The American priest must recognize this 
 danger, and strive to meet it. Some of the 
 larger cities have well-appointed homes for 
 working-girls, but our smaller cities have not 
 been able to shoulder the burden. 
 
 However, this should not discourage the 
 priest. Surely there are to be found in every 
 parish a number of good Catholic homes where 
 a Catholic girl would be welcome. The sodal- 
 ity could keep a list of suitable homes where 
 girls could board. Attention to this arrange- 
 ment might be called either from the pulpit or 
 by notices posted in the vestibule of the church. 
 
 Some priests may become impatient when 
 new activities are proposed to them. But 
 should they be less solicitous for the welfare of 
 Catholic girls than their fellow-citizens, the 
 Protestant leaders? Behold the activity of
 
 62 With Young Men and Young Women 
 
 our separated brethren along these lines. I 
 am not pronouncing on the purity of their mo- 
 tives, I am merely calling attention to the fact 
 that they leave no stone unturned in their en- 
 deavors to win young America.
 
 CHAPTER VIII 
 
 LEPROSY 
 
 PERHAPS the saddest experience in the 
 priest's life, excepting apostasy and im- 
 penitence, is the finding of numbers of men and 
 women afflicted with the leprosy brought on by 
 the sins of the flesh. That the priest himself 
 must be a man of chastity and unstained repu- 
 tation for purity goes without saying. But 
 what about the horrible conditions we find 
 among some of the laity? God be praised and 
 thanked, the so-called social diseases are not 
 common among Catholics. But with the dis- 
 ease so prevalent, with the tolerance of houses 
 of prostitution by many of our city officials, the 
 time may soon come when we will hesitate to 
 perform the marriage ceremony that may unite 
 a pure girl with a moral leper. Recent statis- 
 tics have demonstrated the extent to which 
 
 63
 
 64 Leprosy 
 
 these horrible diseases are existing. Medical 
 examinations of draftees in the selective draft 
 have revealed astounding conditions. We 
 have learned that an alarming proportion of 
 the country's young men have had their lives 
 blighted. We may look forward to great 
 numbers of recruits for our insane asylums and 
 homes for the feeble-minded. 
 
 What can the American priest do to stem 
 the tide of moral and physical ruin? What 
 means are at his disposal to avert unhappy 
 marriages and the sufferings of broken-hearted 
 wives and mothers? He can do two things 
 he must do both, if he would be loyal to the con- 
 fidence reposed in him. His first task is to ex- 
 ert every effort to suppress the houses of pros- 
 titution, secondly, it devolves upon him to 
 equip his young men and young women with 
 efficient preventives against the sins that bring 
 these diseases in their wake. 
 
 Why are houses of prostitution tolerated in 
 our cities? Simply because priests and minis- 
 ters tolerate them. It would do no harm to
 
 Leprosy 65 
 
 unite with Protestant ministers and Jewish 
 rabbis on this point. No city administration 
 would refuse to heed the insistent demand of 
 the union of all religious forces in a commun- 
 ity. The priest need not wait for the non- 
 Catholics to launch the crusade. Let him 
 arouse the others ; they will surely heed his call. 
 They must, if they would preserve their stand- 
 ing as men of God. 
 
 There can be no compromise with the evil. 
 Segregation of vice is the solution offered in 
 many cities. But the priest cannot tolerate 
 any such arrangement. Prostitution is a 
 grievous evil, a serious transgression of the law 
 of God, and as such it must be stamped out. 
 As long as priests and ministers are silent, as 
 long as they content themselves with mere 
 scolding and criticizing behind the walls of 
 their rectories, the evil will continue to in- 
 crease. The city officials must be approached ; 
 the gravity and importance of the matter must 
 be laid before them in no uncertain terms. If 
 then they refuse to act, publicity in the news-
 
 66 Leprosy 
 
 papers has ever been found a most efficient 
 tonic for torpidity. 
 
 But the abolition of the houses of sin will 
 not be sufficient. As long as the evil remains, 
 it will seek new outlets. The hearts of young 
 men and young women must be educated to 
 purity ; their will-power must be fortified to re- 
 sist the sin. 
 
 What are the remedies proposed by physi- 
 cians and sociologists? They advise education. 
 At this writing screen pictures are being shown 
 in the Y. M. C. A. auditoriums with the hope 
 of keeping men from vice and contamination 
 by illustrating the resultant evils of the sins of 
 impurity. On all sides we hear the cry: "Give 
 our men more education." No, give them 
 more religion. That is the only solution. 
 Even a St. Paul found it difficult to combat 
 temptations against purity, and he implored 
 God to take away from him the "sting of the 
 flesh." But God replied: "My grace is suf- 
 ficient." It is the grace of God that men and 
 women need more than anything else in com-
 
 Leprosy 67 
 
 bating this sin as well as any other sin. "I 
 knew that I could not otherwise be continent 
 except God gave it" these are the words we 
 read in the Book of Wisdom. They are as 
 true to-day as in the time of Solomon. 
 
 Give our young men and young women the 
 opportunity of obtaining the grace of God if 
 we would save them from the dangers of in- 
 continence. There is the incomparable source 
 of strength and grace, the Holy Eucharist. 
 The priest cannot rest until he has taught his 
 young folks to regard Holy Communion as the 
 greatest boon in their lives. Untiring efforts, 
 repeated injunctions to bring the young peo- 
 ple to frequent Holy Communion will surely 
 bring their rewards. 
 
 Here, again, we see the necessity of societies 
 for growing girls and boys. For there is noth- 
 ing that contributes so much to bringing the 
 young people to the sacraments as the thought 
 that other young men and girls are going with 
 them. 
 
 Now we also understand the value of the
 
 68 Leprosy 
 
 efforts of the priest in providing amusements 
 and recreation for the young. Keep them in- 
 terested in parish societies and the hell-holes of 
 vice will perish. 
 
 Missions, triduums, retreats, and similar re- 
 ligious revivals are of untold value in deterring 
 people from seeking the resorts of sin and dis- 
 ease. Indeed, the value of a good mission or 
 retreat is so great in purifying the hearts of 
 men that we should have them even more fre- 
 quently than is now the custom. Those eter- 
 nal truths of Heaven, Hell, Death, and Judg- 
 ment grip the hearts of men. They should 
 frequently be placed before their eyes, so that 
 in the dark hours of temptation they will keep 
 them strong and pure when no other power 
 can. 
 
 The world is, indeed, in a sorry state of cor- 
 ruption. The law-makers and enforcers of 
 the law are at sea. Their endeavors in reform- 
 ing the world have been in vain, and will ever 
 be futile, for they know not the proper reme- 
 dies. Upon the priesthood devolves the tre-
 
 Leprosy 69 
 
 mendous duty of saving the world. Upon the 
 American priesthood descends the task of sav- 
 ing young America. A nation's greatness is 
 as great as the purity of its people. Destroy 
 purity in the individuals that make the nation, 
 allow the spirit of self-denial to vanish from 
 their hearts, and you tear down one of the main 
 pillars of the country. An immoral, a foul 
 and filthy nation will pass into oblivion even as 
 the nations of old have passed, even as the na- 
 tions of to-day are passing. Patriotism, if no 
 other virtue, urges the priests of America to 
 action, to instant and effective action. But 
 there is a greater motive, "caritas urget nos" 
 the love for our Master who suffered to save 
 human souls, the love for those committed to 
 our care. A great evil exists in our country, 
 a tremendous responsibility rests upon our 
 shoulders. Ours is the task to free the country 
 of our birth or adoption from the dreadful lep- 
 rosy of social diseases.
 
 CHAPTER IX 
 
 IN THE HOMES OF HIS PEOPLE 
 
 1. 1 ICK CALLS. "Is any man sick among 
 ^^J you? Let him bring in the priests of 
 the Church." 1 One of the most important as 
 well as most consoling duties of the priest is 
 the care of the sick. It is precisely in attend- 
 ing the sick and dying that the priest brings 
 home to his people the beauty, the blessedness 
 of the Catholic religion. And it is here that 
 he himself is brought face to face with the mys- 
 terious, yet wonderful workings of God's 
 grace. The priest should therefore respond to 
 sick-calls joyfully. But his duty does not end 
 with the administration of the sacraments, 
 Confession, Viaticum, and Extreme Unc- 
 tion. Father Noldin, in his pastoral confer- 
 ences, held that a priest would be guilty of 
 mortal sin if he made it a rule to neglect the 
 
 1 James v. 14. 
 
 70
 
 In the Homes of His People 71 
 
 sick after administering the sacraments, or if 
 he failed to visit a sick person whom he knew 
 to be in grave danger of temptation and of re- 
 lapse into sin. What, then, are we to think of 
 the Catholic priest who responds to a sick-call, 
 finds the sick person unconscious, administers 
 the sacrament of Extreme Unction, but does 
 not return to inquire whether or not the person 
 regained consciousness ? I have a case in mind 
 which occurred several years ago. The pa- 
 tient had suffered a paralytic stroke and was 
 anointed by the priest. He lived five days 
 after receiving this sacrament, was conscious, 
 but had lost his speech. The priest being 
 asked to visit him again, replied: "I have done 
 all I can for him." Needless to say this is not 
 the spirit of Him, ef qui pertransiit benefaci- 
 endo" 
 
 Apostolic zeal should fire the heart of the 
 priest in his treatment of the sick. For what 
 you do to the least of them you do unto Him. 
 Moreover, the priest learns to know his parish- 
 ioners better, and gains their good will. It is
 
 72 In the Homes of His People 
 
 not at all necessary that his visits be lengthy. 
 But his presence in the sick-room, for only a 
 few minutes, gives joy and consolation to the 
 sick, not to speak of the opportunity for Con- 
 fession, should the patient desire it, and the 
 value of the sacerdotal blessing. 
 
 Naturally, precautions must be taken, both 
 against sickness and against sin. But fear 
 should never enter the heart of the priest of 
 God when attending contagious or infectious 
 diseases. If he takes care not to catch the 
 breath of the patient, refrains from all unnec- 
 essary touches of his person, sterilizes sick-call 
 cloths, and washes his face and hands with some 
 antiseptic solution, he may trust in God to be 
 protected. And even if he becomes infected, 
 which is rarely the case, even if he gives up his 
 life, a victim to the disease, he cannot die more 
 nobly than in the performance of the duties of 
 his sacred profession. 
 
 But there is another, and more subtle dan- 
 ger, and that is the danger of sin. As precau- 
 tionary measures against this danger, Father
 
 In the Homes of His People 73 
 
 Noldin, in his Conferences (which I believe 
 have never been published) lays down the fol- 
 lowing rules, particularly for attending sick 
 women : 
 
 1. Insist upon being called or accompanied 
 to the sick by a man or boy. 
 
 2. Make all visits in broad daylight, unless 
 the case is urgent. 
 
 3. Never enter the sick-room unless an- 
 nounced. If unannounced, knock at the door 
 first, and tarry a while before entering. 
 
 4. Never touch the sick person unless it be 
 necessary. Do not give medicine or prop the 
 head. 
 
 5. Do not stay with the sick person alone for 
 a long time. 
 
 6. Avoid all sentimentality. 
 
 A cheerful priest, one who dispels gloom in- 
 stead of creating it, who gladly comes to bring 
 Holy Communion, who manifests practical 
 sympathy by volunteering to remember the 
 sick at Mass, is always welcome in the Amer- 
 ican Catholic home. His presence is as a
 
 74 In the Homes of His People 
 
 tonic, both for the sick and for the tired attend- 
 ants. 
 
 Now, what about little children who are sick 
 and too young to receive the sacraments ? The 
 Roman Ritual provides a special blessing, 
 "Benedictio Pueri Aegrotantis" and without 
 a doubt it is the earnest desire of the Church 
 that this blessing should be used. Repeatedly, 
 little children have been seen to recover from 
 such diseases as marasmus, meningitis and in- 
 fantile paralysis when the doctor had pro- 
 nounced their cases hopeless. There can be no 
 doubt about the efficacy of the prayer of the 
 Church in behalf of little innocents who have 
 never offended God. Not a few priests go the 
 greatest distances to bless a sick child. 
 
 2. OTHEK VISITS. In the opinion of some 
 it is nothing short of criminal to enter the house 
 of a parishioner except on business. The re- 
 sult is, that the priest who never makes a 
 friendly call is looked upon much as is the bill- 
 collector or the undertaker. His coming up 
 the path that leads to the house forbodes dis-
 
 In the Homes of His People 75 
 
 tress and sorrow. But why should the priest, 
 the best friend of American Catholics, be 
 barred from their homes? What distorted 
 form of reasoning withdraws the welcoming 
 chair, that is graciously offered to lesser 
 friends? The priest has a right to, and should 
 by all means, occasionally visit his people. 
 But he must be prudent and discreet in paying 
 these visits. It is not at all Christlike to dis- 
 criminate against the poor in favor of the 
 wealthy and cultured. 
 
 I was alarmed some years ago when I was 
 told by a priest that he greets his people accord- 
 ing to their condition in life with a profound 
 bow for the better classes and a nod for the in- 
 feriors. We can imagine that such a disposi- 
 tion would also lead the priest studiously to 
 avoid the homes of the poor and unlettered, 
 and seek out the dwellings of the wealthy. 
 Small wonder that we sometimes hear the cry 
 that the priests are allied with the moneyed 
 classes against the poor. It is inconceivable 
 that any good American priest would actually
 
 76 In the Homes of His People 
 
 despise the poor. But he betrays a marked 
 degree of indiscretion if he wounds their sensi- 
 bilities by discriminating against them. 
 
 Furthermore, prudence demands that the 
 priest make his friendly calls, if possible, when 
 the head of the house is at home. The danger 
 of losing the Catholic women for the Church is 
 not half so great as the danger of losing the 
 men. And to be candid, your American man 
 despises the priest who avoids him. Let the 
 average American Catholic man, whether he 
 be poor or rich, educated or illiterate, realize 
 that the priest is his friend, that he takes in- 
 terest in his problems, is ready to assist in need, 
 rejoices with him in good-fortune, and sym- 
 pathizes with him in sorrow, and that man is 
 won for God.
 
 CHAPTER X 
 
 THE PROMINENT CITIZEN 
 
 THE American priest is a prominent citizen 
 in his community. He is prominent by 
 reason of his education and training, and cer- 
 tainly prominent by nature of his lofty calling. 
 Why, then, should not the priest take interest 
 and lend aid in civic and national affairs ? He 
 is, of course, not to identify himself in any way 
 with politics. But there is always great ac- 
 tivity in a city for the amelioration of living 
 conditions, for civic betterment and for vari- 
 ous causes that promote the welfare of the peo- 
 ple. It is, therefore, sad to record that priests, 
 very often, do not manifest the least interest in 
 the welfare of their city and the welfare of the 
 nation. And they will defend their stand with 
 such specious reasoning as this : "The priest is 
 
 called by God to save immortal souls, and if he 
 
 11
 
 78 The Prominent Citizeii 
 
 attends to his duties he will have precious little 
 time to be racing around in the role of promi- 
 nent citizen." The argument would be sound 
 but for its weakness. The priest is, indeed, 
 called by God to save immortal souls. But a 
 better understanding of the wants and needs 
 of the people, free intercourse with those 
 who misunderstand the position of the 
 Church, and public defense of the Church 
 and her teachings through public means, 
 comprise the avenue upon which the 
 zealous American priest can lead many im- 
 mortal souls to justification. Ultra-conserva- 
 tism does not benefit the Church, and much 
 less the nation. 
 
 Moreover, whilst forces are being united 
 against us everywhere, whilst masonry is 
 growing more bitter toward us every day, the 
 American priest's activities must, of necessity, 
 extend beyond the confines of his parish, his 
 vision must reach beyond his office-door. An 
 observer cannot be blind to the fact that there 
 are two great movements under way, that di-
 
 The Prominent Citizen 79 
 
 rectly or indirectly concern the future of Ca- 
 tholicism in America. The one great move- 
 ment is the increased activity of and new alli- 
 ances of the agencies professedly inimical to 
 the Church. The other is the feverish spirit of 
 organization of all forces, and unification of 
 the various branches of Protestantism. Both 
 of these great movements (great in the num- 
 bers engaged) tend to a common goal. With- 
 out a doubt, that goal is the paralyzation of 
 Catholicity in America. 
 
 Father Noll, the editor of Our Sunday Vis- 
 itor, in the January number of the American 
 Ecclesiastical Review, 1919, called attention to 
 the need of bringing the defense of Catholic 
 doctrine, not only before the Catholic people, 
 but before the Protestant world about us. 
 And this leads to the question, Shall the Catho- 
 lic priest, in the future, be content with per- 
 forming the duties within his parish sacred 
 duties and important duties or shall he en- 
 large his scope? Shall he strive to bring the 
 blessings of his holy religion within the reach
 
 80 The Prominent Citizen 
 
 of his neighbor, who may be a Protestant? 
 Shall he employ methods and means heretofore 
 scorned by the good old-fashioned parish 
 priest, such as newspaper publicity and activ- 
 ity in civic affairs? The belief is growing 
 among many Catholics that the time has ar- 
 rived for such a change in our methods. The 
 daily paper, "the voice of the people," is daily 
 crying to us of the activity in civic affairs of 
 the Rev. Mr. So and So. His sermons are 
 announced every Saturday, and on Monday 
 extracts thereof are published. The man ac- 
 quires a large acquaintance in the city, his 
 church is sought out, his sermons are heard, and 
 many an indifferent Christian becomes at- 
 tached to this or that denomination. I have 
 not in mind that the personal popularity of 
 the priest should be the vehicle for attracting 
 others to the Church. But such civic activity 
 on the part of the priest would afford him the 
 opportunity of dispelling the prejudices in the 
 minds of many. He could, as the occasion of- 
 fered, give the Catholic viewpoint, and could in
 
 The Prominent Citizen 81 
 
 many instances give the other side of many 
 questions affecting Catholic doctrine or disci- 
 pline. Again, our daily newspapers fre- 
 quently carry news-items concerning the 
 Church which are grossly unjust, damaging 
 and very often absolute fabrications. The 
 Catholic Truth Society is performing good 
 work in this connection. But the society can- 
 not be everywhere and has not the means to 
 handle every case. But what about the Cath- 
 olic priests in that district where such false- 
 hoods and libels are published? Does not their 
 silence, akin to the silence of death, seem to be 
 an admission to the truth of these news-items? 
 "Qui tacet consentire videtur" 
 
 I need not be told that the average American 
 priest is overburdened with work. It is not 
 true. His neighbor, the pastor of this or that 
 Protestant church, has a family to look after, 
 and finds time for a remarkable amount of 
 work. Is it possible that he has more zeal? I 
 think not. But we feel so secure about the 
 perpetuity of the Church, that we fancy the
 
 82 The Prominent Citizen 
 
 truth will prevail under all conditions. Yes, 
 the truth will prevail and the Church will re- 
 main "unto the consummation of the world." 
 But what a sad page will be written in the his- 
 tory of the Church in America if, for instance, 
 the prohibition movement would be able to 
 bring about the "abomination of desolation," 
 the abolition of the holy Sacrifice of the Mass? 
 What a bitter reproach upon the Catholic 
 clergy and laity, if a state monopoly of schools 
 is brought about, suppressing our parochial 
 schools, or subordinating them to secular con- 
 trol? 
 
 And what about the menace of bolshevism? 
 Are the activities throughout the world of the 
 numerous branches of socialism the distant 
 rumblings of a social eruption? In other coun- 
 tries the priests have been obliged to defend the 
 Church publicly against these dangers, but, 
 alas! in some places it was too late when the 
 priests were finally aroused from their leth- 
 argy. Bolshevism had sown the seed of dis-
 
 The Prominent Citizen 83 
 
 content, sabotage, and rebellion, and was reap- 
 ing the harvest. 
 
 The time is ripe now for enlarged activity 
 on the part of our priests and educated laymen. 
 Tell the Catholic people of the dangers that 
 threaten them, tell them that the Catholic 
 Church is the best friend of the poor and of 
 the workingmen, prove it to them. Yes, tell 
 them, but by all means tell the world about the 
 blessings of our holy religion. Thank God, 
 some have recognized the dangers threatening 
 civilization in general, and the Church in par- 
 ticular, and have thrown themselves with a 
 whole-hearted zeal into the work of averting 
 these dangers. But it will not be sufficient 
 that here or there a weak voice of counsel or of 
 protest be heard. It must be the voice of all, 
 the voice that will be heard from coast to coast, 
 the voice that will penetrate into the senate 
 chambers and into the legislative assembly 
 rooms, the voice that will demand recognition, 
 fairness, and justice for all.
 
 84 The Prominent Citizen 
 
 Too long have we slept whilst the enemy was 
 sowing his seed. The hour for action has 
 struck. The American priest, if he would be 
 true to his calling as good shepherd, must use 
 every legitimate means at his disposal to save 
 society, to save America. The world, and es- 
 pecially America, is casting anxious glances 
 about for a possible solution of her civic and 
 national problems. She thought that more ed- 
 ucation would solve them. But the state has 
 discarded religion from her education, and 
 therefore cannot solve the problems. Protest- 
 antism, with her one dogma of private judg- 
 ment, has undermined religion. She cannot 
 solve them. The Catholic Church, with her in- 
 fallible teaching authority, with her sublime 
 moral code, with her irresistible sanction, with 
 her sacraments and other means of grace, she 
 alone can heal the cancerous wounds that must 
 needs sap the life-blood of our republic. But 
 then there can no longer be any doubt, but that 
 the American priest has a solemn obligation 
 to use every means, personal influence, activity
 
 The Prominent Citizen 85 
 
 in public life, and even newspaper publicity, to 
 bring the blessings of the Catholic religion be- 
 fore those Americans who are outside the pale 
 of the Church.
 
 CHAPTER XI 
 
 HUMILITY 
 
 CAN the priest who is active in civic affairs, 
 whose name is on the lips of all, whose 
 work is lauded by the public press, can such a 
 priest be called humble? Indeed, he can, if 
 in his various activities he is guided by the 
 proper motives. Humility is not inertia. 
 Even the tiny violet by the wayside loudly 
 proclaims the Creator's glory. Humility is 
 that virtue whereby we take no glory for our 
 deeds but ascribe them solely to God. "For 
 great is the power of God alone, and He is 
 honored by the humble." * 
 
 Behold a St. Paul, traveling from city to 
 city, his name a household word in pagan, Jew- 
 ish and Christian families. Can we doubt 
 but that if there had been newspapers in those 
 
 1 Ecclesiasticus iii. 21. 
 
 86
 
 Humility 87 
 
 times, St. Paul would have commanded great 
 headlines on the front page ? 
 
 Again, view the life of Our Saviour. Doing 
 good as He went along, He attracted the mul- 
 titudes. Thousands of men and women 
 flocked to hear Him, forgetting, for the time, 
 their homes and firesides, so that He had to 
 provide food for them. 
 
 The motive is the thing. If the priest seeks 
 his own glory, if he vaunts his talents and abil- 
 ities to win the praises of his fellowmen, then, 
 indeed, there is no question of humility. But 
 if in order to make men better acquainted with 
 the Catholic Church and her teachings, he 
 adopts means and measures to bring the true 
 religion of God before the people, his motive 
 need not be the seeking of his own glory, but 
 may reasonably be the greater glory of God. 
 Too frequently have priests hidden themselves 
 in the seclusion of the rectory, and have feared 
 to shed their light, lest they be deemed proud 
 and ambitious. Thus brilliant talents have 
 gone to waste, shining lights, that might have
 
 88 Humility 
 
 illumined their immediate surroundings, have 
 been hidden under a bushel. 
 
 Catholic laymen have repeatedly been humil- 
 iated by the apathy of their parish priests when 
 the latter had been called upon to lend aid in 
 some civic enterprise. The priest was called 
 upon to deliver an address, for instance, and 
 either absolutely refused or made some unkind 
 and perhaps uncharitable remarks to the invit- 
 ing committee; or if he did accept the invita- 
 tion, neglected to prepare himself for the occa- 
 sion, and made of himself an object of ridicule 
 and contempt. And what has he accomplished 
 for the good of the Church by his false humil- 
 ity? Absolutely nothing. On the contrary, 
 he has estranged from the Church possible 
 friends, he has given non-Catholics material 
 proof for their oft-repeated charges against the 
 Church and its ministers. 
 
 Can that be humility? Or is it rather churl- 
 ishness and unwise conservatism? 
 
 It cannot be denied that it is a severe test of 
 the priest's humility if he receives recognition
 
 Humility 89 
 
 and praise for his activities. He is apt to be 
 tempted to ascribe to himself the fruits of the 
 talents that God gave him. But per se the 
 fruitful use of one's talents, even though it calls 
 forth the plaudits of the people, cannot be con- 
 sidered as offending against humility. 
 
 Another test of humility, albeit of an en- 
 tirely different nature, is the small and poor 
 parish. In some denominations the country 
 parishes are given to the "minus habentes," for 
 the simple reason that men of ability would re- 
 fuse to labor for small returns. However, 
 with the Catholic priest it is quite a different 
 matter. If he labors for gold then, indeed, he 
 has missed his vocation. There is no stigma 
 attached to one's reputation because of long 
 years in a country parish. The priest assigned 
 to a small charge should give that parish all 
 that is in him. Whether he remains long in 
 the parish or but for a few years, the faithful 
 confided to his care must never be led to believe 
 that he has his "hook baited for a larger catch." 
 The rural people and those of small city par-
 
 90 Humility 
 
 ishes need all the help the priest can give them. 
 They are in need of good sermons and instruc- 
 tions; they should have the blessings of fre- 
 quent Communion; they should have a thriv- 
 ing sodality; and, if at all possible, their chil- 
 dren should be trained in a modern parochial 
 school. The dangers that threaten Catholic 
 life are apparent in small communities as well 
 as in the large cities. The farmer is no longer 
 isolated. With modern means of rapid trans- 
 portation, the theaters and amusement places, 
 as well as the dens of vice are within his reach. 
 His occupation, the success of which is so much 
 dependent upon the blessing of God, naturally 
 makes of him a religious man. But he needs 
 the assistance of his priest to preserve him in 
 virtue and the fear of God. 
 
 Let the priest assigned to a small parish 
 work as though he were to remain there for 
 life ; let him use all the gifts that God gave him 
 for the benefit of his people. When the time 
 comes for him to assume greater labors and re- 
 sponsibilities, his zeal, his ambition for God's
 
 Humility 91 
 
 glory will not have stagnated. The priest 
 who disdains to accept a small parish is not 
 fitted for any parish, for the one great, essential 
 virtue is missing in his make-up, namely, hu- 
 mility.
 
 CHAPTER XII 
 
 IN SOCIAL WORK 
 
 GREAT and glorious America will not sur- 
 vive unless her national prosperity and 
 perpetuity be built upon the firm foundation 
 of justice and charity in social and commercial 
 intercourse. Survey the gigantic proportions 
 assumed by American commercial enterprise, 
 and you will realize that this is in reality a 
 mainstay of our country. Our exports and 
 imports, in times of peace, amount annually 
 to about three billion dollars, while the Clear- 
 ing House Exchange, in tranquil times, ex- 
 ceeds each year the enormous amount of one 
 hundred and fifteen billion dollars. And are 
 not trusts and monopolies of untold millions a 
 well-known feature of our modern enterprise? 
 In short, the commercial life of America is the 
 
 92
 
 In Social Work 98 
 
 marvel of the world. But if honesty is the 
 backbone of prosperity, then our stability is 
 short-lived. Wholesale graft in dealing with 
 national funds is the order of the day. And 
 when the poor and starving in the tenement 
 houses hear of this wanton juggling of millions 
 it makes their very blood boil. Observe the 
 ever-widening chasm between capital and la- 
 bor. Frequent strikes time and again plunge 
 whole provinces and even the whole nation into 
 suffering and misery. Do these and other 
 similar experiences cast the shadow of great 
 and terrible events that are to follow? In- 
 deed, if the chasm between capital and labor 
 cannot be bridged, the prosperity of America is 
 but a passing phenomenon. Where is the 
 remedy? Arbitration of difficulties, material 
 concessions are but temporary. As long as 
 the root of the evil remains it will continue to 
 send forth new shoots. There is only one 
 power that can settle this vexed question and 
 that power is the Catholic Church. Pope Leo 
 XIII, in his famous encyclical on the Labor
 
 94 In Social Work 
 
 Question, has laid down the only sensible, the 
 only feasible plan of solving the social prob- 
 lems, and that is through the true religion of 
 God. 
 
 By her teaching of the brotherhood of man 
 the Church has filled the chasm between slave 
 and master ; by her doctrine of charity she has 
 filled the chasm between the poor peasant and 
 his feudal lord ; and by her teaching she can fill 
 the chasm between capital and labor. The in- 
 junction of strict justice upon capital will 
 guard labor against unfair wages and un- 
 healthy working conditions, while her mandate 
 of charity will be as a soothing balm poured on 
 the wound of poverty. Her doctrine of a Di- 
 vine Providence that has ordained riches and 
 poverty alike, and distributed both according 
 to a wise dispensation, her teaching, in fine, 
 of a future world, for which the present is but 
 a preparation: this alone can calm the social 
 discontent. 
 
 The duty of the American priest will be to 
 guard his workingmen against the snares of a
 
 In Social Work 95 
 
 false society that proposes to heal their wounds 
 and right their wrongs. He must give them 
 the only true remedy, that proposed by the 
 Catholic Church. But on the other hand, he 
 must demand justice on the part of the em- 
 ployer to his employees, he must insist upon 
 living wages, so that the workingman can sup- 
 port his family frugally. Furthermore, it is 
 incumbent upon the Catholic priest to secure 
 the proper distribution of Catholic charities. 
 But the only proper distribution is through the 
 channels that the Church maintains. 
 
 We are indebted to Pope Leo XIII for the 
 following sentiments: "Those Catholics are 
 worthy of all praise and there are not a few 
 who, understanding what the times require, 
 have, by various enterprises and experiments, 
 endeavored to better the condition of the work- 
 ing people without any sacrifice of principle." * 
 If Catholics, in general, are worthy of all 
 praise for their endeavors in behalf of the 
 working people, how much the more praise- 
 
 1 Leo XIII, Enc., "Condition of Labor."
 
 96 In Social Work 
 
 worthy would such endeavors be coming from 
 the Catholic leaders, the priests ? 
 
 Since then, the priest has a duty here, since 
 there opens up before him a wonderful oppor- 
 tunity for exercising great powers for good in 
 aiding to solve the social problems, it is evi- 
 dent that he must be well versed in the needs of 
 the people and well acquainted with the best 
 remedies. He must know the conditions un- 
 der which men labor, and he must know the 
 capitalist's side of the case. In a word, he 
 must be an earnest student of Christian sociol- 
 ogy. The very best foundation for such study 
 is, without a doubt, the social program laid 
 down by Pope Leo XIII in his two famous en- 
 cyclicals, "On the Condition of Labor" and 
 "On Christian Democracy." 
 
 In the pulpit and in the society meeting- 
 rooms the priest must bring home to his people 
 the principles of Christian sociology. In pub- 
 lic and through the press, and by every lawful 
 and prudent means, he must demand justice 
 and fairness from those who possess wealth and
 
 In Social Work 97 
 
 power. Socialism is trying with might and 
 main to insinuate her doctrines into public edu- 
 cation. The Catholic priest must use the same 
 means, namely education, to promulgate the 
 teachings of Christian sociology. Hence, 
 again the necessity of parochial schools as well 
 as parochial high-schools. 
 
 Some years ago I was staying in a foreign 
 city, noted for its preponderant Catholic pop- 
 ulation, but also noted for the social unrest 
 among its people. Priests there were aplenty. 
 But it was a notorious fact that, with the ex- 
 ception of but a few of the more zealous, the 
 clergy paid no attention whatsoever to the 
 needs of the times. The result of their inac- 
 tivity was apparent then. To-day that same 
 city is aflame with the maddening fires of bol- 
 shevism. When the flames die down, and 
 peace and order will again reign in that city 
 what will be left of its Catholicity? Will the 
 churches lie in ruins, and will infidel temples 
 arise from their ashes ? Time only will tell. 
 
 Do we not see the social unrest in our own
 
 98 In Social Work 
 
 cities to-day? Are we not aware that bol- 
 shevism and anarchy have sown the seed of dis- 
 content broadcast throughout the land? You 
 say the American people are too sensible to 
 adopt the methods of bolshevism. Is not 
 socialism the next of kin to bolshevism? And 
 have we not seen the hand of socialism, in the 
 Supreme Court of the land, have we not seen 
 it in the Senate and in the House, have we not 
 heard this doctrine inculcated in the lecture- 
 halls of our universities, and have we not heard 
 it from the pulpits of American churches? 
 How many of our American priests are pre- 
 paring for the struggle or trying to avert it? 
 Many indeed, but great numbers of them, it is 
 to be feared, either do not see the danger or do 
 not apprehend its significance. 
 
 No other agency can save America, can pre- 
 serve her glorious liberty, her illustrious insti- 
 tutions but the Catholic Church. She is im- 
 potent, if her clergy refuses to apply her teach- 
 ings. Save America, save her by all means, 
 American Catholic priests. It is within your
 
 In Social Work 99 
 
 power to render the onslaughts of socialism 
 powerless, it is within your power to prepare 
 the Catholic people, and perhaps many others 
 to withstand successfully the open and secret 
 attacks of this beast of hell upon order and 
 peace.
 
 CHAPTER XIII 
 
 KINDNESS 
 
 IF there is one virtue which should adorn the 
 heart of a priest, it is kindness. He may 
 be the possessor of but mediocre ability as an 
 orator, he may be a failure as a diplomat, his 
 appearance may leave much for improvement, 
 but if his heart is filled with kindness, little 
 children will love him, his own people will 
 gladly reverence and obey him, his fellow-cit- 
 izens, of all creeds, will honor and respect him. 
 Kindness to non-Catholics? Why not? 
 St. Francis de Sales often tried out the experi- 
 ment and he pronounced a lump of sugar a far 
 greater attractive power than a whole cask of 
 vinegar. We need not assume that all outside 
 the pale of the Church are bitter enemies. 
 And even if they were, kindness on the part of 
 
 the priest would disillusion many. It has fre- 
 
 100
 
 Kindness 101 
 
 quently come to the writer's notice that non- 
 Catholic men, who were reputed to be bigots 
 and inimical to everything Catholic, numbered 
 Catholic priests among their honored friends, 
 and lost no opportunity to say a good word in 
 favor of their clerical acquaintances. And the 
 reason? Because those priests had been kind 
 to them and had treated them like human be- 
 ings. 
 
 If we but consider that many non-Catholics 
 have been reared amid surroundings that were 
 anything but friendly to our Church, that 
 school text-books have colored their views in 
 matters Catholic, that some ministers, in their 
 instructions and sermons, deliberately poison 
 the minds of their hearers can we expect any- 
 thing but an attitude of suspicion on the part 
 of non-Catholics toward us? We are not la- 
 boring in a Catholic country, nor even in a 
 Christian country. We are surrounded on all 
 sides by unbelief. The fields are, indeed, ripe 
 for the harvest. The American priest has but 
 to reach out to draw immortal souls to God.
 
 102 Kindness 
 
 He can, however, not expect to gain the con- 
 fidence and trust of non-Catholics unless kind- 
 ness and benevolence determine his conduct to- 
 wards them. There was only one class of peo- 
 ple to whom Our Saviour displayed harshness: 
 it was to the Pharisees. For He knew the hy- 
 pocrisy of their hearts. But to the Samaritan 
 woman He was kind and benevolent. 
 
 Kindness on the part of the priest in his deal- 
 ings with his own people is even more essential, 
 especially in the confessional. Who of us has 
 not had sad experience with the crabbed and 
 irascible confessor? I have known good peo- 
 ple who looked forward to confession some- 
 what as the small boy anticipates a whipping. 
 It was an ordeal for them, because they knew 
 what they had to expect from their impatient 
 and ill-mannered confessor. The consequence 
 was that these people were loath to go to con- 
 fession, and put off the hard task for weeks 
 and months. Again we might ask, what does 
 the priest of this type accomplish for the good 
 of immortal souls? If men and women are
 
 Kindness 108 
 
 driven away from the sacraments by his un- 
 kindness, can he escape the blame for it before 
 the judgment-seat of God? 
 
 Having heard confessions for a number of 
 years, I need not be told that the long "grind" 
 very often taxes one's strength and tries one's 
 patience. But the lay people do not under- 
 stand that. They are invited to frequent 
 Communion, and they take it for granted that 
 the priest will be pleased to see them approach 
 the confessional. What, then, must be their 
 amazement to find the priest in an angry and 
 sullen mood? 
 
 There are, to be sure, times when the confes- 
 sor must be stern, and must insist upon the 
 necessary conditions and disposition for a 
 good confession. But even then he need not 
 be abusive, he need not insult and wound his 
 penitent. What motive can the priest have in 
 driving penitents out of the confessional with 
 a shower of abusive language? Self-control 
 is one of the first requisites for kindness. 
 
 There are also times when the lack of dispo-
 
 104 Kindness 
 
 sition on the part of the penitent compels the 
 priest to refuse absolution. But, surely, 
 there is not sufficient excuse for wholesale re- 
 fusal of absolution. It must be admitted that 
 the man or woman coming to confession has 
 some spark of good will. Why not work on 
 that good will, in all kindness, and try to dis- 
 pose the penitent for a worthy reception of the 
 sacrament ? 
 
 But then, kindness in the confessional must 
 not be construed to mean sentimentality. 
 There is absolutely no place in the sacred tri- 
 bunal for such perverse kindness. Further- 
 more, it is conducive to no good. The priest 
 must be aware of the fact that the knowledge 
 of whatever he says or does, in the confessional, 
 which is unnecessary or even imprudent, will be 
 conveyed to others, and will furnish material 
 for amusement to some and for disgust to 
 others. 
 
 Kindness shown to penitents who are very 
 young and timid, as well as to the old and for- 
 getful, will rarely develop into sentimentality.
 
 Kindness 105 
 
 Indeed a kind word from the priest, instead of 
 a scolding, will help the memory of the child as 
 well as the old grandmother or grandfather. 
 
 True kindness, which originates from love of 
 God, and from zeal for the salvation of souls, 
 will reap its own reward. Such kindness will 
 not only attract those who have not been reared 
 in the faith, but will also increase the influence 
 of the priest over those who are intrusted to his 
 care. He will wield a magic power over his 
 people, he will command their respect, their 
 obedience, their love. As though gifted with 
 some superior ability, he will lead them on to 
 God. The secret of his power is kindness.
 
 CHAPTER XIV 
 
 THE FINANCIER 
 
 1. | JARISH FINANCES. Until the Creator 
 JL changes the order of things upon 
 earth, and either restores paradise, or makes 
 our bodies ethereal, money or some similar 
 form of exchange will be absolutely necessary. 
 Some faint-hearted American priests have, 
 perhaps, often wished that the task of raising 
 money for church -maintenance and parish ex- 
 penses would devolve upon other shoulders, or 
 through the mercy of God be entirely abol- 
 ished. And it may be that some of us have 
 looked, with envy in our hearts, across the wa- 
 ters to lands where the government bore the 
 greatest burden of parish financing. How- 
 ever, the American priest can thank God that 
 the government cannot dictate to him and su- 
 perintend his work. 
 
 106
 
 The Financier 107 
 
 The people of this country fully realize con- 
 ditions and, as a rule, take care of the parish 
 needs. But the pastor must also know his 
 people and know their resources. His de- 
 mands upon them must never exceed their 
 ability to pay. It all looks very fine and, no 
 doubt, adds to the prestige of the priest who 
 has built a one hundred and fifty thousand dol- 
 lar church or a seventy-five thousand dollar 
 rectory. But it is an execrable outrage if he 
 has done so by bleeding a twenty-thousand dol- 
 lar congregation. He might object that a 
 building-committee was appointed and that it 
 was by their approval that the building was 
 erected. Indeed it was, but the good pastor 
 dominated all sessions of the building-commit- 
 tee. And, after all, what does the average 
 building-committee know about the difficulty 
 of raising a vast sum of money among poor 
 people? 
 
 If the people realize that there is need of a 
 certain amount of money, and if they can read- 
 ily see that the pastor is sincere in his endaavor
 
 108 The Financier 
 
 not to overburden them, then success is as- 
 sured. 
 
 The various means of raising money for par- 
 ish purposes have their "pros and cons." The 
 average priest will adopt those which most ap- 
 peal to him. However, scolding and ranting 
 in church must be put down as the least desir- 
 able method. I have heard people who were 
 unusually generous to their church, threatened 
 with eternal damnation if they did not raise a 
 certain sum, within a given time, by voluntary 
 contributions. Indeed, to see the violence of 
 anger depicted upon the countenance of the 
 money-scolder would lead one to doubt in his 
 faith in the Real Presence. Violent anger be- 
 fore the tabernacle has ever been a source of 
 pain and distress to the faithful. And as for 
 results, the calm and accurate presentation of 
 facts before the people will always be most 
 productive. 
 
 2. PRIVATE MONEYS. "He that maketh 
 haste to be rich shall not be innocent." * The 
 
 1 Proverbs xxviii. 20-22.
 
 The Financier 109 
 
 priest is, by all the laws of equity, entitled to a 
 fair compensation for his labors. And there is 
 not the least fear that our American priests 
 will ever become wealthy from their allotted 
 salaries. However, the system of stole-fees 
 opens a wide field for abuse. And avarice, 
 that subtle vice, knows how to justify her in- 
 iquities. Who has not heard of fifty and sev- 
 enty-five dollar weddings? And mind well, 
 these are not voluntary offerings of the people, 
 but fees stipulated by the pastor. If the Sav- 
 iour would appear to-day in some churches as 
 he appeared of old in the Temple to drive out 
 the venders and money-changers, He would 
 have to go farther than the vestibule, He would 
 have to approach the very altar. 
 
 The American priest who is not excessive in 
 his demands for stole-fees, who provides for 
 himself a library of good books, who has an 
 open heart for the poor and needy, who gath- 
 ers riches for himself in heaven by supporting 
 the Catholic missions, will have little more than 
 life-insurance to bequeath to charities.
 
 110 The Financier 
 
 Money is needed to live according to his po- 
 sition and dignity. But the priest must never 
 allow money and riches to be the goal of his 
 ambitions. Even though he may have to 
 forego legitimate pleasures, even though his 
 wealth may be counted in less than four fig- 
 ures, he is rich, infinitely rich in the vastness of 
 his powers. Where is the angel to whom God 
 has given such powers? Where is the angel 
 or arch-angel who can compel the God of maj- 
 esty and omnipotence, the Creator and Lord 
 of all, to come upon the altar and offer Him- 
 self in sacrifice ? If the priest but knows him- 
 self and realizes the sublimity of his calling, the 
 greatness of his powers, wealth and poverty 
 are to him but words. He rises above the sor- 
 did things of the world, to the glory, the gran- 
 deur, the infiniteness on high, to Him whose 
 vicar he is. 
 
 "Feed the flock of God which is among you, 
 taking care of it, not by constraint but will- 
 ingly, according to God: not for filthy lucre's
 
 The Financier 111 
 
 sake but voluntarily. And when the Prince 
 of pastors shall appear, you shall receive a 
 never-fading crown of glory." * 
 
 1 Peter v. 2, 4.
 
 CHAPTER XV 
 
 PATRON OF THE CATHOLIC PRESS 
 
 BIGOTRY has recognized the power of the 
 press to propagate its foul slanders and 
 calumnies; socialism has by crafty manipula- 
 tion obtained the indorsement of Trades 
 Unions for its ruinous sheets; masonry sways 
 the scepter over the daily newspaper, and the 
 American priest must recognize the tremen- 
 dous force for good, for instruction, for de- 
 fense and for combat in the Catholic press. 
 
 Various causes have been advanced as the 
 elements most vital in winning the great world 
 war. There are those who maintain that the 
 British navy won the war; others insist upon 
 the honor belonging to the brave French poilu ; 
 and at home it is confidently asserted that 
 American wheat and American foodstuffs 
 brought peace to the world. But who can 
 deny that a most prominent role was played by 
 
 112
 
 Patron of the Catholic Press 118 
 
 the press? The efficient procedure of the se- 
 lective draft, the raising of vast sums of money 
 these and other war activities would have 
 been sorely crippled but for the hearty support 
 of the American press. And the same holds 
 in the allied countries. There can be no hesi- 
 tation in pronouncing the press a tremendous 
 power. 
 
 If then, the American priest is aware that 
 every week millions of copies of such venomous 
 sheets as the Menace, the Yellow- jacket, and 
 others of their ilk are sent broadcast through- 
 out the land; if he has discovered that the 
 rabid and radical, godless and immoral out- 
 pourings of the socialist print-shop are to be 
 found in the homes of his working-men, must 
 not he, if the spirit of Christ reigns in his 
 breast, look anxiously about for a remedy, for 
 an antidote for the poisons that are syste- 
 matically being disseminated among those 
 confided to his care? Where is the remedy, 
 the antidote? Undoubtedly it must be the 
 Catholic press.
 
 114 Patron of the Catholic Press 
 
 But he may say, the Catholic press is 
 anaemic ; it does not measure up to the standard 
 required in an efficient weapon to combat the 
 forces that are being hurled against us. 
 Granted that some Catholic publications are 
 not quite what they ought to be. What is the 
 reason for this? It is the lack of support on 
 the part of the Catholic clergy and laity. We 
 are awaking to the fact that we have a duty 
 here, but the awaking in some quarters is 
 mighty sluggish. What about the great num- 
 ber of Catholic priests in charge of small 
 parishes? Time weighs heavily upon their 
 hands. They must needs cast about for 
 hobbies of one kind or another to pass the 
 time. Why not employ the education and the 
 talents that are theirs for the elevation of the 
 Catholic press? No need to look for financial 
 returns. The spiritual good done will amply 
 repay the zealous writer. 
 
 We cannot deny that to-day the Catholic 
 press boasts of a number of virile and high- 
 standard weeklies and periodicals. But if
 
 Patron of the Catholic Press 115 
 
 they are to maintain their high standard, and 
 if others are to emulate their example, the 
 priests must rally to their support, must use 
 every available means to bring these papers 
 into Catholic homes. 
 
 The most feared opponent of the Menace 
 and other filth-dispensers of its type, is the 
 excellent Catholic weekly Our Sunday 
 Visitor, of Huntington, Indiana. It can be 
 obtained in bundle lots most reasonably, and 
 can be given out or sold in the church vestibule 
 every Sunday. Some pastors consider this 
 paper so good and so necessary that they have 
 a copy for every family in the parish, and pay 
 for the lot from the parish funds, just as they 
 would for any other parish necessity. The 
 American priest who does not know Our 
 Sunday Visitor has certainly missed some- 
 thing excellent. He would do well to procure 
 a copy, read it, and marvel how he ever got 
 along without it. 
 
 The newspaper mentioned has a mission in 
 America, an admirable mission, viz., to bring
 
 116 Patron of the Catholic Press 
 
 American non- Catholics face to face with the 
 sublime, the reasonable, the divine, the com- 
 pelling doctrines of the Catholic Church. 
 And in carrying out this mission, this paper 
 naturally instructs the Catholic reader, and 
 equips him with most powerful weapons of 
 defense. 
 
 But lest it might seem that I discriminate 
 against other Catholic weeklies, some of which 
 are very ably edited, be it known, that it is an 
 established fact that parishes, where O.S.V. 
 has been introduced develop a healthy appetite 
 for Catholic literature. The result is most 
 favorable to publishers who produce books, 
 papers, and magazines that are worth while. 
 
 Time and again attempts have been made to 
 establish a live Catholic daily newspaper, and 
 it seems that such efforts have either met with 
 discouragement, or have encountered, what 
 appeared to be, insurmountable obstacles. 
 And yet, there is apparently no sufficient 
 reason why a Catholic daily could not be set 
 in motion, and be successful, not merely in one
 
 Patron of the Catholic Press 117 
 
 city, but in every city that can show a Catholic 
 population of forty thousand. We under- 
 stood that renewed efforts are being made at 
 the present time to establish several Catholic 
 dailies. Let us hope that these efforts will be 
 successful and that when once established the 
 papers will receive unstinted support. 
 
 It might be urged that the launching of such 
 an enterprise as the establishing of a number 
 of Catholic dailies in America would be throw- 
 ing down the gauntlet to our secular press, and 
 that we might look for a violent outburst of 
 torrential abuse upon everything Catholic. 
 However, we have grown quite used to abuse, 
 and whether we are attacked openly and above 
 board, or by ill-concealed sneers and subtle in- 
 sinuation, makes but little difference. Men 
 are being paid to keep honest opinions out of 
 the secular press; everything favorable to the 
 Church is carefully eschewed, whilst sensa- 
 tional dispatches concerning our faith are given 
 prominent headlines, regardless of their 
 truthfulness or falsity. Whilst every man,
 
 118 Patron of the Catholic Press 
 
 woman, and child was proclaimed a hero 
 or heroine for the least amount of sacrifice in 
 the late war, the great work of the Knights of 
 Columbus was scarcely recognized. Nor did 
 we ever read a word of the bravery of the 
 nursing Orders of France, although they 
 served unselfishly and with the utmost 
 efficiency. Must the Catholic Church forever 
 be wronged in this country by the daily press? 
 Are we going to sit by idly and never raise a 
 finger in protest? The time is ripe for the 
 Catholic daily newspaper. It has been con- 
 sidered indispensable in other countries ; neces- 
 sity and duty demand its inauguration here.
 
 CHAPTER XVI 
 
 FEIEND OF THE MISSIONS 
 
 EHOLD I say to you, lift up your eyes and 
 see the countries. For they are white 
 already to harvest." 1 France, the most gen- 
 erous friend of the Catholic missions, has for 
 the past several years been unable to send her 
 customary offerings to the distant pagan lands. 
 That country is at present in need, in dire need 
 of financial assistance to restore her ruined 
 cities and villages ; Germany, in the throes of a 
 civil war, and financially bankrupt; Italy all 
 but emaciated, the Catholic missions look to 
 prosperous America for assistance. And un- 
 less that assistance be forthcoming, and that 
 with all possible speed, Catholic missionaries 
 must be prepared to see the fruits of their 
 labors plucked by false teachers. 
 
 1 John iv. 35. 
 
 119
 
 120 Friend of the Missions 
 
 The pagan world numbers more than one 
 billion souls, or about two-thirds of the world's 
 population. This is, indeed, a rich field for 
 harvest. But missionary work cannot be car- 
 ried on without money. The call of Christ to 
 "teach all nations" goes out to every Catholic. 
 Fifteen thousand priests, five thousand 
 brothers and forty-five thousand sisters have 
 responded to this call. Many of these noble 
 men and women were reared in homes of cul- 
 ture, and not a few in homes of affluence. But 
 when God called to them "Follow Me," they 
 responded joyfully. The ties of earthly 
 friendship and love were severed, and wealth, 
 pleasures, and ambitions were cast aside, so 
 that they could take up the cross of Christ. 
 In a foreign land, thousands of miles away 
 from home, they are happy to be the friend 
 and associate of men and women of the lowest 
 classes of humanity. Angels of mercy, these 
 devoted missionaries labor among people of a 
 very low mentality, suffer untold privations 
 and what do they accomplish?
 
 Friend of the Missions 121 
 
 If we consider the work of the Holy Child- 
 hood Association alone, we are given an idea 
 of the great amount of good that is being per- 
 formed. The Holy Childhood maintains 
 1,500 orphanages, 12,000 schools and 5,000 
 workshops. About 600,000 little children are 
 saved and educated annually. And to date 
 this Association has sent twenty million little 
 infants directly to heaven, by rescuing and 
 baptizing them. This is but a part of the 
 gigantic work of the missions. 
 
 A priest in Hyderabad, India, is responsible 
 for the statement, "Give me twenty-four dol- 
 lars to support one catechist for twelve months, 
 and at the end of that time I will give you five 
 hundred converts." 1 One would imagine that 
 the bishops and priests of the world would 
 hasten to supply the means of providing for 
 great numbers of catechists. For the cate- 
 chetical instruction, on the part of trained 
 native catechists, is absolutely necessary for 
 
 1 J. F. McGlinchey, D.D., "Catechism on Catholic 
 Foreign Missions," p. 25.
 
 122 Friend of the Missions 
 
 mission success. However, despite the great 
 possibilities, the facts tell us that, not only has 
 there been no gratifying addition to the num- 
 ber of catechists, but many have actually been 
 discharged for want of funds. 
 
 America has done comparatively little for 
 Catholic missions. We have sent few mission- 
 aries to foreign lands. But that would be 
 excusable, as our home missions need priests 
 and workers. But that, in the matter of con- 
 tributions, the Catholics of this country lag far 
 behind their non- Catholic brethren is not ex- 
 cusable. I expect to hear some one say that 
 the Catholic congregations of America have 
 more than enough to do to maintain their own 
 churches and schools. But the American 
 priest may rest assured that God will not let 
 himself be outdone in generosity. Whatever 
 goes out of our parishes for so noble a cause 
 will, most assuredly, be returned to us a 
 hundred-fold. 
 
 The Catholic people of America are most 
 generous in their charities if their attention is
 
 Friend of the Missions 123 
 
 drawn to a good cause. Note the response of 
 American Catholics in the various war cam- 
 paigns during the World War. Priests 
 throughout this country were frankly aston- 
 ished at the liberality of their people. But 
 what was the reason for this fine response? It 
 may have been patriotism, if so, it was 
 patriotism aroused by publicity. Posters 
 were scattered everywhere, newspapers adver- 
 tised freely, public speakers addressed the 
 masses in every city, village, and hamlet in the 
 country. The whole nation was enthusiastic 
 and unheard-of sums were collected. 
 
 Could not this same publicity produce a like 
 effect in behalf of the missions? The cause is 
 far nobler than any presented to us during the 
 war. It is not merely a question of saving 
 human lives, but of saving immortal souls, souls 
 so precious that God Himself became man to 
 purchase them with His Blood. Oh, if the 
 priests of America would but recognize their 
 opportunity to perform a glorious work of 
 apostolic zeal; if they would but seize the
 
 124 Friend of the Missions 
 
 means at their disposal and canvass America 
 for this great cause, who could estimate the 
 benefit to Catholic missions and, also, who 
 could estimate the blessings of God that would 
 descend upon the Catholic Church in America? 
 You say charity begins at home. Let me 
 quote to you the beautiful answer to this in 
 Father Husslein's great book, "The Catholic's 
 Work in the World": "True charity begins 
 at home and in its zeal extends to the utmost 
 limits of the earth. Nor can it be bounded 
 even by the round of this petty planet, this 
 mote of dust whirling through the vastness of 
 space. It will descend in the greatness of its 
 love to free the souls imprisoned in purgatorial 
 flames, and thence mount upward and rejoice 
 with the angels and saints in glory. Ranging 
 through all creatures it will return only to con- 
 centrate its energy the more intensely upon 
 that one little spot which it lovingly calls its 
 country, its city, its parish, its home."
 
 CHAPTER XVII 
 
 GUIDE OF THE CONVERT 
 
 MEN and women, even boys and girls, for 
 some reason or another, find their way 
 to the parish rectory and apply to the pastor 
 for instruction in the Catholic faith. The 
 priest, always ready to instruct converts, must 
 naturally give such applicants a friendly wel- 
 come. But on the other hand, great care must 
 be exercised until the priest is convinced of the 
 good intentions of his prospective convert. 
 Who has not heard of the professional convert, 
 who goes about from parish to parish, playing 
 on the good will of generous priests, with no 
 thought but that of amercing them for their 
 kindness? 
 
 Aware of the host of impostors, the priest 
 will, at the very outset, inquire carefully into 
 the motives of his candidate, ascertain his occu- 
 pation and place of employment as well as his 
 
 125
 
 126 Guide of the Convert 
 
 place of residence. In possession of these 
 facts, the priest will at once be able to de- 
 termine whether or not he will begin instruc- 
 tions. 
 
 Nor must he be too severe in weighing the 
 motives. A great number wish to embrace the 
 Catholic religion because they intend to marry 
 a Catholic. This motive is, indeed, insuffi- 
 cient in itself. However, in such cases in- 
 struction of the non-Catholic party is of the 
 utmost importance. In fact, in some dioceses 
 it is mandatory upon the priest to instruct non- 
 Catholics desiring to enter into the marriage 
 contract with Catholics. 
 
 If, after thorough instruction, the applicant 
 is not convinced of the truth of the Catholic 
 religion he should not, under any conditions, be 
 admitted to the Church. He must express the 
 desire for the Catholic faith. Receiving pros- 
 pective brides or bridegrooms into the Church 
 with the intention of instructing them after 
 marriage is the acme of folly and imprudence. 
 A case that has come under the writer's ob-
 
 Guide of the Convert 127 
 
 servation will illustrate this contention. A 
 man of no particular religious convictions ap- 
 plied to a priest to be received into the Church. 
 His motive was marriage. The priest, believ- 
 ing that he had before him a character that 
 could easily be molded, gave a few brief in- 
 structions on Baptism and Matrimony, re- 
 ceived the young man into the Church and 
 performed the marriage ceremony in the house 
 of God. Once or twice the man has entered 
 a Catholic church since his "conversion." He 
 professes not to have known of the ridiculous 
 and superstitious practices of the Catholic 
 Church. He became a member of one of our 
 bitterest secret orders, and forbids his wife to 
 go to church or to have the children baptized. 
 Five children have been born to this couple, 
 and five souls will be barred from the blessings 
 and graces of the true Church of God, not to 
 speak of the judgment of father and mother in 
 the next world. But what about the priest 
 who, in a measure, is responsible for this sad 
 state of affairs?
 
 128 Guide of the Convert 
 
 Unless the convert be well-versed in the 
 Sacred Scriptures and religious doctrines, the 
 priest should not be content with merely elect- 
 ing the points of difference between denomi- 
 nations. He should take the whole catechism 
 for instruction. Needless to say, it will be 
 imprudent to condemn heretics. For, al- 
 though the convert wishes to become Catholic, 
 he may be very sensitive concerning the belief 
 of his fathers. In a simple, convincing man- 
 ner, the truths of religion should be placed 
 before him. Furthermore, the convert is 
 anxious to be admitted into the Church, there- 
 fore long-drawn-out dissertations on this or 
 that theological question are of no practical 
 value. The period of instruction should not 
 exceed six months, and should not, if possible, 
 take up more than three months. And since 
 faith is a gift of God, which has been denied 
 to so many, otherwise noble, souls, the convert 
 must be told in the very beginning to pray for 
 this great gift. A devout "Hail Mary" daily 
 would surely accomplish the desired result.
 
 Guide of the Convert 129 
 
 Then, too, the priest must not neglect to lay 
 special stress upon the doctrines and practices 
 essentially Catholic, e. g., the devotion to the 
 Blessed Virgin. There is no need of beautiful 
 stories, but her prerogatives should be given. 
 The convert must be convinced of Mary's posi- 
 tion in the plans of God for redemption. 
 "Ecce enim ex hoc beatam me dicent omnes 
 generationes." 
 
 The devotion to the Blessed Sacrament of 
 the Altar, visits to the Prisoner of the taber- 
 nacle, frequent holy Communion: these in- 
 structions must be thorough. Nor must the 
 convert be admitted to the Church unless 
 schooled in reverence and respect for the Holy 
 Father and the Hierarchy. 
 
 Catholic devotions, morning and evening 
 prayers, the angelus, the rosary: these and 
 similar Catholic devotions and sacramentals 
 help to keep the convert strong in his faith 
 and devoted to its teachings. 
 
 After receiving the convert into the Church 
 it will be the priest's obligation to introduce
 
 130 Guide of the Convert 
 
 him to good Catholic society, and, if necessary, 
 to secure honest work for him. 
 
 In dealing with converts the American 
 priest can sow the seed of faith that will con- 
 tinue to be productive of rich and glorious 
 fruits long after he himself has gone to his 
 reward. But his negligence and lack of zeal 
 in instructing converts may also be productive 
 of lasting harm and disaster to immortal souls.
 
 CHAPTER XVIII 
 
 THE FATHER OF THE POOR 
 
 THE Catholic Church has ever been the 
 haven to which God's poor have fled for 
 succor and protection. We call them God's 
 poor, for has He not blessed them as His own? 
 "Blessed are the poor in spirit for theirs is the 
 kingdom of heaven." J And is it not through 
 the wise dispensation of the Father of us all 
 that riches and poverty have been ordained 
 alike? It is His will that the rich share their 
 wealth with the poor, so that Christian charity 
 may not only be the healing balm on the sores 
 of poverty, but may also be the saving virtue 
 that rescues the rich from the devouring maw 
 of hell. 
 
 Since, then, we have the poor always with 
 us, and since it is the will of God that those in 
 
 1 Matthew v. 3. 
 
 131
 
 132 The Father of the Poor 
 
 better circumstances come to their aid, the 
 duty of the priest to direct the offerings of 
 charity, through the proper channels, to those 
 in want, needs no further demonstration. 
 
 America is proclaimed "the land of milk and 
 honey," where wealth and prosperity abound. 
 True it is that our country is rich in its re- 
 sources, and offers unbounded opportunities to 
 the ambitious and the industrious. But the 
 Catholic priest, who by the duties of his holy 
 office is called to the rich and to the poor alike, 
 has seen homes of squalid poverty in rich 
 America. He has found widows in tears, their 
 famished offspring clinging to their garments, 
 clamoring for bread. He has entered homes 
 when winter's cold blast was lashing furiously, 
 only to find mothers with their children huddled 
 about a stove that had no fuel to burn or give 
 warmth. He has been a protesting witness 
 when, sickness and accident having rendered 
 the bread-winner helpless, the landlord ap- 
 peared with warnings of ejection. 
 
 Yes, even rich America has its poor, and in
 
 The Father of the Poor 138 
 
 great numbers. A recent cartoon in the daily 
 papers by Satterfield depicted a man and 
 woman gaunt and haggard from privation. 
 The woman was named Hunger, her body was 
 nothing more than a skeleton poorly clad. 
 The man, an old man, fettered at the wrists, 
 with a ball chained to his foot, was called In- 
 justice. Above the cartoon was the legend, 
 "The Parents of Bolshevism." Indeed, 
 socialism, anarchy or bolshevism, have a most 
 fruitful field in the poor, to sow their pernicious 
 seeds of infidelity. And unless the poor find 
 a better friend, they will rally in great numbers 
 to the red standard. 
 
 Can the American priest perform a work 
 more pleasing to God than caring for and 
 fathering the poor? "Son, defraud not the 
 poor of alms, and turn not away thy eyes from 
 the poor." r The Holy Scriptures are replete 
 with admonitions to aid and comfort the poor. 
 We need but read the book of Ecclesiasticus 
 or the book of Tobias. And was not the life 
 
 1 Ecclesiasticus iv. 1.
 
 134 The Father of the Poor 
 
 of Our Saviour consecrated to the poor? Be- 
 hold the men He chose to be His disciples; 
 behold Him exercising the powers of omnipo- 
 tence to feed the poor. And His spoken word, 
 has it not ever been in praise of those who aided 
 the needy? "Give alms, and behold all things 
 are clean unto you." * 
 
 But although the priest should himself be a 
 "cheerful giver," and should urge this duty 
 upon others, it is also incumbent upon him to 
 secure the proper distribution of charities. 
 "The St. Vincent de Paul Society in every 
 parish" should be the American priest's slogan 
 in behalf of our poor. 
 
 But we also have our diocesan charities, 
 orphan asylums, infant homes, and homes for 
 aged poor. The priest can do no less in their 
 behalf than to urge his people with all the elo- 
 quence at his command to give freely and un- 
 stintingly to these institutions. But he can do 
 more, he can propose to his wealthy parish- 
 ioners "to lay up in store for themselves a good 
 
 1 Luke xi. 41.
 
 The Father of the Poor 185 
 
 foundation against the time to come, that they 
 may lay hold on the true life." * 
 
 Let the priests of America establish, in all 
 cities, branches of the St. Vincent de Paul 
 Society and personally guide the society's work 
 in their parishes; let them bring home to the 
 poor that God loves them, that His Church will 
 help them to bear their misfortune patiently, 
 in the hope of a better life to come; let them 
 impress upon America and upon the world 
 that they are the best friends of the poor, and 
 half the battle against socialism and anarchy 
 is won. 
 
 1 Timothy vi. 19.
 
 CHAPTER XIX 
 
 RESTORER OF THE CHRISTIAN FAMILY 
 
 EVEN as Humanism, beginning in about 
 the thirteenth century, took a firm grip 
 upon Italy and subsequently spread through- 
 out the then-known world, so in our own day a 
 new Humanism has occupied the minds, the 
 hearts, and the homes of people everywhere. 
 This new Humanism may be called world- 
 liness. And just as the Humanism that 
 reached its height in the fifteenth and sixteenth 
 centuries exercised a most baneful influence on 
 the Christian family, so, too, the new 
 Humanism is driving God and religion out of 
 the Christian homes. 
 
 When in 1453 the Turkish hordes seized 
 Constantinople and put an end to the Greek 
 empire, some of the better educated Greeks 
 found their way into Italy, bringing with them 
 the pagan literature and works of pagan art. 
 
 136
 
 Restorer of the Christian Family 137 
 
 The enthusiasm for the ancient classics had 
 already seized root in Italy, as is evident from 
 the writings of Dante, and even more so in the 
 efforts of Petrarch. But with the advent of 
 Grecian fugitives, and the wholesale importa- 
 tion of pagan books and works of art, the en- 
 thusiasm for everything pagan knew no 
 bounds. This Humanism gradually spread 
 throughout the world, and penetrated every- 
 where where there were schools and universi- 
 ties. 
 
 The effect upon the Christian family was 
 soon apparent. The study of the Scriptures 
 and of things Christian was soon forgotten by 
 the educated, instead the study of the pagan 
 classics was substituted. Religious pictures 
 were banished from the homes of the cultured, 
 and the undraped figures of the gods and 
 goddesses of ancient Greece usurped their 
 place. This worship of everything pagan 
 could not have any but an unwholesome influ- 
 ence upon the Christian family. 
 
 And what about the new Humanism, world-
 
 138 Restorer of the Christian Family 
 
 liness? We see it everywhere. The moving- 
 picture craze is but one phase of it. Observe 
 the increased demand for amusement and for 
 entertainment, the frivolousness and lascivity 
 in the styles of women's clothing. Note the 
 lack of appetite for good literature, the absence 
 of religious pictures in many homes. You 
 can go from house to house in any of our cities 
 and you will not find a religious picture in the 
 homes of non-Catholics. And what is more to 
 be lamented, is the fact that many of our so- 
 called better class Catholics scrupulously avoid 
 hanging a crucifix or a religious picture in any 
 part of the house where they may be seen. 
 This worldliness has destroyed the Catholic 
 family in many quarters. 
 
 Another reason for the lowering of the 
 standard of Christianity in the home has been 
 the encroachment made on it by Industry. 
 To-day everything we use is made or prepared 
 in factories, and very often the hand of a girl 
 or woman guides the intricate machinery. 
 This wholesale requisitioning of girls, at an age
 
 Restorer of the Christian Family 139 
 
 when they should be training for the great 
 duties of motherhood, has contributed not a 
 little toward robbing the home of its Christian 
 character. When the long day in the factory 
 is done, these girls rush out to seek relaxation 
 and amusement. They fill the dance-halls and 
 theaters, the "nickelets" and concert-halls. 
 But at what time in the day do they hear or see 
 anything of religion? Even the Sundays are 
 given over in part to the pursuit of worldliness. 
 
 The present day factory -girls are the future 
 mothers and house-wives. "It can readily be 
 seen what influence the new Humanism will 
 exert upon the future Christian family. Love 
 alone will not sustain the man and woman 
 joined in wedlock. The happiness of young 
 love withers almost as soon as the bridal bou- 
 quet. Then come the difficulties, disappoint- 
 ments, and sorrows. But then there is need 
 of a greater sustaining power than human love. 
 It is, and must be, religion. 
 
 The family does not consist of man and wife 
 alone, but also of children. Never was truer
 
 140 Restorer of the Christian Family 
 
 word spoken than, "The hand that rocks the 
 cradle rules the world." The future citizenry 
 of our country is dependent upon the mothers 
 of to-day. If these mothers are filled with the 
 spirit of worldliness a worldly, pleasure-loving, 
 infidel race will populate America. 
 
 But what can the priest do to counteract the 
 new Humanism? What can he do to restore 
 the Christian family? He cannot abolish the 
 theaters and dance-halls, he cannot put himself 
 in the way of the progress of industry. True, 
 he cannot do away with the host of innovations, 
 fads, and fancies that go to make up modern 
 social life, but he can do much to neutralize 
 their pernicious effects on the Christian family. 
 
 The Holy Ghost, through Pope Pius X, has 
 given the priest a most efficacious antidote, for 
 the poisons of our times in the practice of fre- 
 quent Holy Communion. Every girl in the 
 parish should be a member of the sodality, and 
 should be urged to approach the Banquet of 
 Love not only monthly, but, if possible, weekly 
 and even daily. Mothers' societies in the
 
 Restorer of the Christian Family 141 
 
 parish offer the priest the opportunity to in- 
 struct mothers in their duties toward husband 
 and children. The opportunity is also offered 
 here to bring home to mothers the necessity of 
 Catholic literature in the home. Instructions 
 on the significance and purpose of religious 
 pictures and emblems will help to restore the 
 Christian character to the home. 
 
 The occasion will also present itself when 
 the priest can educate and instruct fathers and 
 mothers in the noble duties of parenthood. 
 Let us lead our Catholic fathers and mothers 
 back to the hearths of our forefathers. Those 
 were humble homes, perhaps, but homes where 
 the spirit of God dwelt. Prayers before and 
 after meals, the Angelus, the rosary in com- 
 mon after the evening meal, readings from the 
 Lives of the Saints these were the little things 
 that made for ideal Christian families. 
 
 Above all, the pastor should provide for the 
 spiritual strengthening of fathers and mothers. 
 He should never tire of urging them to fre- 
 quent holy Communion. He should from
 
 142 Restorer of the Christian Family 
 
 time to time hold triduums for parents; and 
 finally, he should provide for them healthy, 
 living societies. 
 
 History has seen the glory and greatness of 
 Greece and Rome perish through immorality ; 
 and history will see the downfall of America, 
 unless the sanctity and stability of the family 
 are maintained. For on the knee of the 
 mother the weal or woe of the nation is pre- 
 pared. But the American family without re- 
 ligion and filled with worldliness can never 
 save the nation. If America is to remain a 
 great and powerful nation the Christian family 
 must be restored. We cannot hope for this 
 restoration from other quarters, so, again, the 
 tremendous task of perpetuating America falls 
 upon the Catholic Church. And the American 
 priest will not only perform his duty as a 
 priest and shepherd of his flock, but he will also 
 be acting according to the highest conception 
 of patriotism, if he is untiring in his efforts to 
 restore and preserve the Christian character of 
 the family.
 
 CHAPTER XX 
 
 GUARDIAN OF THE SANCTUARY 
 
 THE active, the zealous American priest 
 discovers a great field of labor extend- 
 ing before him. And in the midst of his labors 
 he often is tempted to lose confidence in man- 
 kind, to relax in his efforts for fear of their 
 futility. In such dismal hours the priest has 
 only One to Whom he should take recourse, his 
 Lord and Master in the tabernacle. Surely, 
 when our Divine Lord instituted the Sacra- 
 ment of His Love He must have had in mind 
 that His Presence in the Holy Eucharist would 
 be a source of sweet consolation to His priests. 
 And when the priest, in those awful hours of 
 disappointment, failure, or ingratitude, finds 
 his way to the sanctuary, what a weight is lifted 
 from his heart ! The fire of the divine love of 
 the Sacred Heart bursts forth from the taber- 
 
 143
 
 144 Guardian of the Sanctuary 
 
 nacle and warms the heart of the priest. And 
 even as Moses descended from the mountain 
 enveloped in an aureole of heavenly light, so, 
 too, the priest goes forth from his solitary com- 
 munion with his Master, refined, illumined, 
 radiant with the love of God. 
 
 To the priest the Real Presence must 
 ever be the source of the profoundest joy and 
 happiness. The unshaken belief in the Holy 
 Eucharist must also bring home to him the con- 
 viction that he is the guardian of the sanctuary, 
 that he is called upon to make the dwelling- 
 place of his Master the living evidence of his 
 faith. It offends one's sense of propriety to 
 see the parish rectory fitted out with the most 
 expensive floor-coverings and articles of furni- 
 ture, to be confronted in every room of the 
 rectory with gewgaws and unnecessary articles 
 of great value, whilst the sanctuary is 
 neglected. 
 
 Worn and faded carpets in the sanctuary 
 may be a mark of poverty, if the same or an 
 inferior class of goods is to be found in the
 
 Guardian of the Sanctuary 145 
 
 rectory. Altars need not be constructed of 
 marble, but they should not be of less valuable 
 material than the furniture in the priest's home. 
 Vestments and sacred vessels should have as 
 much care as the articles that are distinctly for 
 personal use. 
 
 Then, again, the conduct of the priest in the 
 sanctuary and in church gives evidence of his 
 belief in the nearness of God in the Blessed 
 Sacrament. We sometimes allow ourselves 
 liberties in church which we would not tolerate 
 in the faithful. Loud laughter, unnecessary 
 talking, jesting, and irreverent actions, may all 
 be ascribed to thoughtlessness. But do we 
 ever stop to think what effect such conduct 
 may have upon those to whom we have tried to 
 bring home the sublime truth of God's presence 
 in the Sacrament of the Altar? Does it ever 
 occur to us that non-Catholics, who may be 
 witnesses of our irreverent words and actions, 
 may be influenced thereby, and take home with 
 them the conviction that we ourselves do not 
 believe what we preach ? The sanctuary is our
 
 146 Guardian of the Sanctuary 
 
 Holy of Holies, the hallowed spot where angels 
 fear to tread. 
 
 As guardians of the sanctuary, and keepers 
 of the Sacred Fire that burns in the tabernacle, 
 another obvious duty is ours. The Saviour is 
 present there mainly to be the food and 
 nourishment of pilgrim Christians. He is 
 present there to be a source of strength to those 
 dear children of God who remain faithful to 
 Him in a godless world. It should ever be 
 the priest's greatest joy and cherished privilege 
 to give to the people their Master in holy 
 Communion. 
 
 The Sacred Heart of Jesus has said: "My 
 love for men is so great that My Heart can 
 scarcely contain it." Shall the priests of 
 America prevent the souls confided to their 
 care from becoming partakers of this un- 
 bounded love? Shall we determine how often 
 our people may approach the Holy Table, 
 when the Vicar of Christ has urged them to 
 come every day? Shall we deny the little chil- 
 dren their birthright, their right to preserve
 
 Guardian of the Sanctuary 147 
 
 their innocence and their simple faith in the 
 Sacred Heart of Jesus? 
 
 America has sinned grievously against God, 
 and is sinning grievously every hour of the 
 day. We have seen the avenging hand of God 
 descend upon other nations ; can we hope to go 
 unpunished for our crimes? God may spare 
 our beloved country from the terrible punish- 
 ment that has fallen upon other peoples ; but if 
 He does spare us, it will be due only to the 
 reparation rendered to the Sacred Heart of 
 Jesus by the priests of America united with 
 their people in loving veneration of the Holy 
 Eucharist. 
 
 THE END 
 
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