man. books of devotion specially suited to the clergy of which as yet we can boast. The writer says: "As the laity become more religious, they naturally come to lean more on the opinions of their clergy, and we need hardly say how dangerous this is to the clergyman himself. Thus his very virtues become snares to him; and the more zealous and laborious he is, the stronger come upon him such temptations as I allude to. And this is the more to be watched whenever the pastoral care takes the shape of anything like spiritual direction-the highest and closest relation between priest and people. Whatever may be said for or against this, however much truth there may be in the fact, that no soul can attain to high perfection without that submission of the will which spiritual direction requires and creates; or however much may be said of the danger of weakening the moral sense by relying on another's dictation, as a matter of fact, spiritual direction, in some shape or other, will exist, so long as temptation assaults, and the remains of the fall subsist in Christians. But while we accept the fact of its necessity, and in some cases commend that of its exercise, it will at once be seen what a snare it may be to the clergySo dangerous is it for poor frail man to be looked up to, even in the legitimate discharge of the holiest of functions." It is quite true that in administering the Sacrament of Penance "if want of knowledge is pleaded, it should be borne in mind that in ordinary cases, only a common-place kind of information is requisite. Few confessions require special study, and when these occur, the special point may be reserved for investigation."2 But it is not less true that "the direction of souls has well been called the ars artium. Other parts of a minister's duty may be performed creditably, and even profitably, with far less of that spiritual unction, which is requisite for this employment. A preacher may, by talent, confidence, and assiduity, gather round him listening crowds. An aptitude for business and activity of mind, may enable a man to manage his schools, and his clothing clubs, and his libraries; a taste for architecture and music, will aid another in securing that dignity and beauty which are so desirable in the service of Almighty GOD; a courteous and charitable disposition will win for another the esteem of his parishioners, and make him a popular clergyBut when soul is brought into contact with soul, as the confessor's is with that of the penitent, then the highest Christian grace is requisite for the right performance of this labour of love."3 man. Hence it is, we believe, that many priests shrink from urging confession, as much as is warranted by a full belief in the benefit of absolution. It is so far a holy motive by which such are influenced, 1 Memoriale vitæ Sacerdotalis, preface, by the Bishop of Brechin, p. vii. 3 "Ordinance of Confession," Gresley, p. 63. a zeal for their own souls, a fear of their own unworthiness. To such, and we are persuaded they are not few, the book before us may prove a special boon. It is very well shown that such a zeal "without knowledge.' The call of GOD to save souls is upon the priest he has received "the gift" by the imposition of hands, in no way can he better stir up that gift, than by the watchful, prayerful performance of his duties in the confessional. Whilst those who disbelieve the existence of the power of the HOLY GHOST committed to the priesthood, will, of course, turn the danger of abuse into a fresh argument against its exercise; those who believe in its existence, see in it only a call to a higher, diviner life, lest they be convicted of burying in the earth the talent which God has entrusted to their care. There is a very apt comparison in the preface to the work before us between the formula of the Roman and that of our own Church in this respect. "Nay, if compared with the formula of the Roman Church, the English Ritual would seem the more prominently to set before the Priest as his great work that of binding or loosing. In the Roman Church the duty of offering the great Unbloody Sacrifice for the sins of mankind is more particularly set before candidates for the Priesthood. Yet the Eucharistic Sacrifice is only one way whereby the pardon of sin is set forth and exhibited. In the English Church it has been thought enough to put before the clergy in a more general manner, as the one abiding thought of their lives, that they receive the HOLY GHOST for the remission and retention of sins, howsoever administered by them, and that, as dispensers of GOD's Holy Word and Sacraments, they are henceforth to devote themselves to the one object of standing between the living and the dead, by awakening the soul to a sense of its responsibilities and shortcomings, by leading it to sure and certain trust in the mercy of GOD, and by supplying it with all means of grace, whereby it may be kept in the way of eternal life. "As every one, then, who receives the Order of Priesthood in the English Church is endued with authority to forgive or retain sins, it becomes of the utmost consequence that English Priests should apply themselves to diligent study, in order that they may the better know when to forgive and when to retain.”—P. vii. The objection which many conscientious men feel to taking part in this high work of ministering reconciliation to individual souls, very forcibly answered. is "To avoid the ministry of Absolution on account of the temptations into which it may bring the minister is unreasonable, because the holy fear, which the HOLY SPIRIT inspires in the soul, is one preservation against falls, accustoming him to gain the victory over himself, in order to render him more sympathising with others, and more adroit in guiding them. If the confessor did not fear, there would be reason to fear for him. One might rather dread the idea of his becoming ever proof against such alarms in a ministry, wherein he must needs be likely to fall if he fear not its perils nor seek to obviate them by suitable precautions for it must be allowed it has its rocks. The confessor then should fear, and his fear should only end with his life: 'Blessed is the man who feareth always.' But his fear must have its limits, so as not to make him fall into dejection and abandon his functions. Rather should it lead him on the contrary to hope more and more, and to forearm himself by self-distrust, by suitable precautions, and by trust in GOD. His hope will not be in vain. All the while that he exposes himself to danger for a motive so holy, and with the prospect of assisting men in becoming reconciled to GOD, and takes care to use suitable precautions, he will find God's words come true: 'GOD is faithful, and will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape.' He that shrinks from the trials incident to the discharge of his duties, must look to lose the triumphs and rewards which are in store for the valiant conquerors in the warfare of grace."-P. 15. We may mention, in passing, that the work, as far as we have been able to ascertain, seems to be more or less a translation of passages, selected and abridged from the Manuel des Confesseurs, and the Neo-Confessarius. The passages are, in our judgment, happily selected and well arranged. The following contains the antidote to those fears, through which some of our priests are tempted to lay too little stress on this part of their office. "The Priest must bear a high esteem for this part of his ministry. To be convinced that none is more useful to souls, and even to his own, will animate him so as never to neglect it, nor to fulfil it with negligence. In order to impress on his own mind the necessity of striving to realise in himself the charity of a father, the skill of a physician, the knowledge of a theologian, and the precision of a judge, the Priest should consider that nothing is more pleasing to JESUS CHRIST than this ministry to souls, and that it is the greatest exercise of love and patience towards them; that nothing more evidences love to our neighbour, as being a more incessant and less attractive labour than that of preaching, and that nothing is more beneficial to the Priest himself, both in regard to GOD or his neighbour. In regard to GOD it is a co-operation with Him in the work of man's salvation, not merely by disposing to certain states of mind, but by actual production of them in the case of such as are rightly disposed. To this we may add the gratitude of those who profit by this ministry towards the spiritual fathers of their souls, manifested in their continual intercessions on behalf of them as being their counsellors in doubts; consolers in trials, sickness, and death; aids in relapses; in short, helpers to attain eternal life.". P. 12. Hence (p. 4,) "the Priest should receive all who come to him for assistance in the difficulties attending the spiritual life with great readiness, taking care not only never to send them away through disgust of the trouble, but also never to show by words or manner that he does not listen to them willingly. Rather should he produce in their minds a persuasion that he receives a sensible consolation and singular delight in the trouble which he takes for the good and consolation of their souls. Love for souls alone will enable the Priest to devote himself to this arduous ministry." Among the "hints for examining and admonishing the peuitent," there is one which we fear is especially needed at the present time. "If the priest notice that the penitent is undoubtedly ignorant of the truths necessary to be known, such as the Trinity in Unity, the Incarnation, and rewards and punishments; or of the requisites for absolution, or the Eucharist, he should defer him to another day, till he gets better instructed or if it be inexpedient for him to be sent away," &c.-For ourselves, we are convinced that, owing to the terrible neglect of religious education, which is being remedied indeed in some quarters, but still very slowly, it is a matter of considerable importance (but one which we have reason to fear has not received adequate attention,) that persons who come to confession, should be examined slightly as to their religious education; and where there is no immediate hurry, should, if necessary, go through a short course of instruction in matters of doctrine side by side with the rest of their preparation for a first confession. At the present time many of our people are so illgrounded in the faith, that it is not sufficient to ask whether they believe that absolution is "GoD's pardon given through the priest,' or the like—it is not at all the same thing as asking a fairly-educated Roman, for he knows more of the Kingdom of the Incarnation, and the relation of absolution to other mysteries of the Gospel; but, amongst ourselves the analogy of the faith has been so universally destroyed, as to make precautions of this kind more necessary than they may be elsewhere, or will be, we hope, in future generations of our Church's life. The practical character (as we call it,) of the book before us, may be evidenced by such passages as the following: "And, as it is impossible to settle a cut-and-dry course for every one, it is best to inculcate duties only in the abstract; as, for example, to urge almsgiving in general, without specifying the particular acts of self-denial to be performed in order to be able to give alms, although the Priest should be prepared, if asked for advice, to suggest the most suitable mode. Meanwhile a vast knowledge of moral theology is not required for ordinary dealings with souls. Although no Priest should neglect the study of it, he must look to experience and common sense, as his main guide in determining the cases which commonly come before him."-P. 9. Or, again, under the head of "The kind of Acts of Penitence to be enjoined." "Those who have scarcely any leisure for prayer, or who are bound to say many prayers, ought not to have long prayers imposed upon them, but rather some few acts to be performed with fervour and in a state of grace, which are of more use than many things done lukewarmly and in a state of sin. Such things, therefore, as to confess on certain festivals, daily read a portion of a religious book, or meditate (if capable of doing so) for a quarter of an hour or longer on some mystery by which they are most likely to be moved, or on some subject by which they are most likely to be alarmed, such as the Passion of our LORD, judgment, death, hell, the grievousness of sin, CHRIST's love towards the human race, &c.; or even to resolve every morning to watch until their next confession against a particular sin, for the honour of the most Holy Trinity and our crucified LORD: to examine conscience every evening, lament any lapse into sin, resolve amendment, and seek for grace."-P. 42. The direction on p. 9, "One rule of safety is to be cautious of prescribing what he would not carry out himself," is carefully expressed. We are not quite sure whether we can altogether endorse it: it does not forbid, but only limits, such prescription: it would not always apply to guidance in acts of mortification, since many penitents can bear more than their spiritual father, though it might be said that under their circumstances, with their physical powers, he would do the same. Nor are we sure that in other matters the rule could be pressed. It may be in the Confessional as it is said to be in giving retreats, "We must lose sight of self altogether. Revealing JESUS to others is the one thought: our own intuitions of the divine love at such a time, are not to be for ourselves, but for them. We must realize the possible needs-sometimes the known needs-of others: we must give ourselves up to be the instruments of GOD in guiding some through temptations not our own, and urging others on to stages of holiness in the life of faith, higher than we have ourselves yet attained to. Our aspirations, as enlightened by divine truth, not our present actual attainments (GOD forbid !) must be the measure of the invitation, which, in God's name, we offer to those who are waiting for Him." Something of the same kind may be said to be true of the guidance of penitents in the Confessional. The priest may sometimes feel that others can do, judging from what they have done, more than he could do himself. But the general rule remains that the priest should be cautious in such cases. We are also glad to see that frequent confession is unhesitatingly urged. "Exact, frequent, and devout confession and communion should be recommended. In order that the confession be devout, it should be prefaced by examination, and not only carried out with a humble and sincere opening of griefs, with true sorrow and efficacious resolution of amendment; but there should also be diligence in seeking means for 1 "Spiritual Retreats."-Evangelist Library. |