Case LXII: The Clergyman’s Demeanor

If any one is expected to be all things to all men it certainly is the priest. The priest is there for the people’s sake, and he must be able to mingle and to talk with them. He must know also how to mix with those of refined forms, in order to gain an influence in their circles for the interests of religion. This ability must be aimed at in the priest’s training. The Council of Trent (sess. 22) has impressed upon priests the sacred duty that in their garb and demeanor, their manner and conversation, as in their whole bearing and actions, they should be dignified. And even Holy Writ, that sober book of wisdom, has not disdained, in ancient times already, to give rules of demeanor, as for instance in the following passages: Prov. xvii, 24; xviii, 13; Ecli. xix, 26, 27; xx, 7, 8; xxi, 23, 26, 27, 29; xxxi, 12; xxxii, 10-13, etc.

No doubt remains therefore that upon polished demeanor and pleasing ways great stress is to be laid by the priest. If he lacks these he can not be surprised if he meets with lack of regard, or is even avoided. No man’s ways are more closely watched than the priest’s (Compare I Cor. iv, 9). It must be obvious, also, that it is polish of deportment which opens to the priest the door of cultured society, where he can gain not only personal regard for himself, but also esteem for the priesthood in general. Of course the priest’s polished forms must never degenerate into affectation, and never must the priest in his worldly deportment in the least degree forget or compromise his priestly dignity. He should bear himself, frankly and unostentatiously, as a college bred man, in speech and manner, and should demonstrate that he is not only well versed in the sciences but that he also has the tact and well bred forms required in polite society and in the intercourse with persons of rank.

Virtue and piety are of themselves precious pearls, and if set in amiableness and pleasant demeanor their value will be enhanced and will invite imitation. There are many people who by our unaffectedness, coupled with reserve and ennobled by modesty, may be divorced from their prejudices against virtue and incited with a desire for that which formerly was to them unattractive and somber. Only in this way will the priest succeed in making himself beloved, as of God so also of man, such as the Holy Spirit in Ecclesiasticus xlv, 1, says in praise of the leader of the people: Beloved of God and men. With this ideal attained, and if the clergyman has by well bred ways gained esteem and respect in social circles, it will be much easier to gain friendly footing with families of refinement and thus exercise a good influence also in those circles.

This matter receives usually small notice, but wrongly so. If we glance at the model given us in the life and doctrine of Christ, the right appreciation for this consequential matter can not be lacking. In this connection the following passages in the New Testament should also be compared: Phil. iv, 5, 8; Rom. xii, 10, 13, 15, 18; xiii, 7; Luke xiv, 8-11; xxii, 26; Matth. v, 39-42; x, 16; xi, 29; xx, 27, 28.

The priest’s life must be fashioned in every respect after Christ, the High Priest, who in all His poverty did not forego nobility of birth, and in all His humility took with dignity His part as true man among men; surely our divine Teacher did not see in these qualities any danger of lessening the fruits of His activity, or of suffering in genuine popularity.

Let us draw briefly the conclusion: We must earnestly endeavor to imitate the example of the incarnate God, and in very truth “become all things to all men” (I Cor. ix, 22).

Jos. M.