Preaching and catechizing

On Sundays and on the other days of obligation throughout the year it is the peculiar duty of the parish priest to preach the word of God to the people in the usual homily, especially in the Mass, which is more frequented by the people.

The parish priest cannot habitually satisfy this obligation by employing another to do it, except for a good reason approved by the Ordinary.

The Ordinary may allow the sermon to be omitted on certain more solemn festivals, or even on some Sundays for a good reason (Can. 1344).

The kind and manner of instruction should be accommodated to the people, teaching them what is necessary for salvation, inveighing against vice and inculcating virtue, so that the people may be able to avoid hell and gain heaven, as the Council of Trent teaches.

The parish priest should prepare the children of his parish for the reception of the sacraments of Penance and Confirmation, and more specially for their first Communion. Moreover, after their first Communion he should take the opportunity to give them fuller instruction. On Sundays and days of obligation at some suitable time he should give catechetical instruction to the grown-up people of his parish (Can. 1330-1332).

"There are in the town of Kafa certain men of the most abject lot or caste, commonly called Mangiò, in Abyssinia commonly named Woito. These are judged not only themselves to be unclean, but also to communicate uncleanness to the persons with whom they deal, and to the things which perhaps they handle. It has not yet been begun to instruct the same concerning the Christian Religion; because, if a missionary should associate with them, he too would become unclean, and no one would any longer speak to him; besides this, that if even once some Mangiò should enter a church, it would immediately be held as unclean. Wherefore it is asked:

1. Whether the mentioned difficulties furnish a sufficient motive, so that the missionary should not seek to instruct this caste? - 2. Whether, in the case in which some man of this caste should ask instruction spontaneously from the missionary, he can deny himself to such a ministry? - 3. A certain family of this caste is under the dominion of the Mission, and serves it. Would the missionary sin, if on account of the aforesaid difficulties he omitted to instruct that family?

R. The Catholic Church, in the dispensation of the ministries of God, not only never distinguished anything between rich and poor, between nobles and the abject, but also has always embraced the poor and the abject with a certain, as it were, peculiar charity and maternal solicitude; who, as manifest experience testifies, are accustomed more easily to approach the faith than the nobles and rich of the world. For the Church imitates Jesus Christ Our Lord, with whom there is no respect of persons, and who said that he had been sent to evangelize the poor, and ate with publicans and sinners, although the Pharisees took most unjust scandal from this. Therefore, as regards the three petitions, there must in no way be doubt that missionaries, according to their office, ought also to labor most diligently, as much as they can, for the instruction and conversion of men called Mangiò; and much more if the Mangiò themselves, moved by divine grace, ask to be instructed, or, having undertaken the rightful service of the missionaries, have become their domestics. Nor is it only illicit, for the reasons brought forward, to abstain entirely from instructing the Mangiò, but also lest the missionaries seem by their authority to confirm a superstitious custom, probably effected from Jewish traditions, namely of fleeing the contact of men of the Mangiò, indeed, of having no communication with those touching them; which custom indeed, so greatly opposed to Christian charity and right reason, missionaries should strive with all diligence utterly to extirpate. Meanwhile, however, so that provision may be made as quickly as possible for eternal salvation, the Eminent Fathers judged that one of the missionaries must be deputed without delay for their spiritual care. Christians, however, who observe that custom, can be admitted to the sacraments, provided that they do this solely lest they be separated from the commerce of the other citizens, and not of their own accord and from the erroneous opinion that the men of the Mangiò are unclean, and communicate stain and uncleanness, even by touch alone, to the persons with whom they deal or associate, to the things which they use, and to the churches themselves into which they enter. For this opinion is in no way to be tolerated in a Catholic man, after God showed Blessed Peter that no man is to be called common or unclean." Holy Office, 20 June 1866, Vicar Apostolic of Gallas.

“By the disposition of the Sacred Council of Trent all pastors of souls are commanded to preach to the people on Sundays and feast days and to teach children the rudiments of the faith. Whenever the aforesaid Archbishop personally fulfills all these things in the church in which he resides, the Pastor of the same church is by no means bound to undertake the same burdens. But if the Archbishop has not made both an explanation of the Gospel and an exposition of the catechism, then and in that case let the Pastor fulfill the duty incumbent upon him by performing either the explanation of the Gospel omitted by the Bishop or the exposition of the catechism, so that the people may have both aids.” Sacred Congregation for the Propagation of the Faith, 28 November 1785, no. 192. Cf. no. 212.

What about preaching? - From Trent s. 5, c. 2 de R., "all Bishops ... and all other Prelates of churches are held by themselves, if they have not been legitimately impeded, to preaching. Archpriests also, parish priests, and whosoever obtain the care of souls, by themselves, or through other suitable persons if they have been legitimately impeded, at least on Sundays and solemn feast days, are to feed the peoples committed to them, according to their own and those people's capacity, with salutary words, by teaching those things which it is necessary for all to know for salvation, and by announcing to them, with brevity and easiness of speech, the vices which they must decline and the virtues which they must follow." St. Alphonsus, l. 3, n. 269, after relating these words, says: "Hence I do not doubt that the aforesaid precept obliges both Bishops and pastors gravely and absolutely.... Yet the doctors commonly admit smallness of matter in such a precept.... Hence it seems not improbably held that pastors do not sin gravely who sometimes omit preaching; otherwise, however, they say, if they omit it for one whole continuous month, or for three discontinuous months in the year. All the more because in Trent, said s. 5, c. 2, at the end, it is said that if the pastors themselves, having been admonished by the Bishop, have failed in their office for the space of three months, they are to be compelled by censures, etc., to fulfill their office. From this it seems that in this matter its smallness has a greater latitude." - Trent s. 24, c. 4, 7 de R.; Ithur. Cas. 45, n. 63; Ferraris v. Parochus, n. 2, n. 72; E. M.

Pastors are especially held to observe those things which have been prescribed concerning preaching in the last part of the Motu Proprio Sacrorum Antistitum of Pius X. Cf. 245 bis.

Note: If a pastor is sick temporarily, he can be excused. But by no means is he excused because such a custom flourishes in that place, or because few hearers are present, or because frequent sermons are held in nearby churches. Constitution Apostolici ministerii of Innocent XIII, cited by Benedict XIV, Instruction 10, n. 3. - A pastor who reads pious books to the hearers does not discharge his duty of preaching, because reading is not preaching. Yet he is not held to holding a formal sermon to the people. S. C. C. apud Benedict XIV, Notification 10, n. 3; Trent s. 5, c. 2 de R.; Ithur. Cas. 45, n. 67, 69. - It will belong to the prudence of the Bishop to dispense over this matter on more solemn feasts. S. C. C., April 1, 1876. Benedict XIV, Instruction 27; S. C. Bishops and Regulars, July 31, 1894; A. S. S. v. 27, p. 162.

Are pastors held under grave obligation to catechize? - R. In the affirmative. Thus it is established from Trent s. 5, c. 2 de R. But expressly as regards the instruction of children it has that Bishops, "at least on Sundays and feast days, will take care that in individual parishes children be diligently taught by those to whom it will pertain the rudiments of faith and obedience toward God and parents; and if there is need, they will compel even by ecclesiastical censures, privileges and customs notwithstanding." S. 24, c. 4 de R. Cf. also ibid. c. 7; Benedict XIV, C. Etsi minime, February 7, 1742. But pastors are held still more in particular to instruct and prepare boys and girls for receiving the sacraments of penance, confirmation, and first communion. A. S. S. v. 37, p. 425 ff.; A. S. S. v. 13, p. 513; v. 15, p. 236; E. M.

241 bis. Note: The Supreme Pontiff Pius X, in the Encyclical Letter Acerbo nimis, April 15, 1905, by his supreme authority constituted and strictly commanded that the things which follow be observed and executed in all dioceses: "I. All pastors, and generally as many as have the care of souls, on Sundays and feast days through the year, with none excepted, for the space of a whole hour, are to instruct boys and girls from the catechism booklet concerning those things which each one must believe and do in order to obtain salvation.

II. The same, at fixed times of the year, are to prepare boys and girls for rightly receiving the Sacraments of Penance and Confirmation, by continuous instruction through several days.

III. Likewise, and altogether with special zeal, on all ferias of Lent, and on other days after the Paschal feasts if there is need, by suitable instructions and exhortations they are so to instruct young boys and young girls, that they may first receive holy things from the altar holily.

IV. In all and individual parishes a society is to be canonically instituted, which is commonly named the Congregation of Christian Doctrine. By it pastors, especially where the number of priests is small, will have lay helpers in handing on catechesis, who will devote themselves to this teaching, both from zeal for the glory of God and in order to gain the sacred indulgences which the Roman Pontiffs have most generously granted.

V. In larger cities, and especially in those where universities of studies, lyceums, and gymnasia are open, schools of religion are to be founded for instructing in the truths of faith and the institutions of Christian life the youth who attend public schools, where no mention of religious matters is introduced.

VI. But since, especially in this time, more advanced age no less than childhood needs religious instruction, all pastors and the rest who have the care of souls, besides the customary homily on the Gospel, which is to be had on all feast days in the parochial Mass, at that hour which they judge more opportune for the attendance of the people, except only that hour in which children are instructed, are to institute catechesis for the faithful, in speech indeed easy and accommodated to their capacity. In this matter they will use the Tridentine Catechism, in that order, of course, that within the space of four or five years they treat the whole matter which is concerning the Creed, the Sacraments, the Decalogue, Prayer, and the precepts of the Church."

1102. 1. By preaching the divine word; for Trent commands these that "on at least Sundays and solemn feasts they feed the peoples committed to them, according to their own and the peoples' capacity, with salutary words"; according to the same Council, those who, warned by the Bishop, nevertheless have failed in their duty over a space of three months, ought to be compelled by ecclesiastical censures.¹ The Code confirms this law, adding that Ordinaries ought to take care that during the time of Lent, and, if it is expedient, during the time of Advent, sacred sermons be more frequently held for the faithful.²

¹ Trident., sess. V, cap. 2 de Reformat.

² Code, can. 1346.

1103. (a) This obligation indeed is of itself grave, since there is question of a matter necessary for the salvation of souls; and, according to St. Alphonsus (l. III, n. 269), parish priests sin gravely who, for one whole continuous month, or for three discontinuous months in the year, without reasonable cause, deliberately omit to preach.

(b) It is also personal, insofar as parish priests ought personally to fulfill the duty of preaching, when they are not legitimately impeded; for the care of souls is primarily incumbent upon them. But if they are legitimately impeded, they ought to take care that a sermon be had through another suitable priest. - Often, where several vicars help the parish priest in the sacred ministry, matters are so ordered that each in order, in turn, as they say, announces the word of God.

(c) The object of this preaching is whatever is necessary or useful for the salvation of souls; and the manner of explaining this ought to be so accommodated to the capacity of the hearers that they can easily understand these truths; indeed, as Trent testifies,³ parish priests ought to teach "those things which it is necessary for all to know for salvation, announcing to them with brevity and facility of speech the vices which they ought to decline and the virtues which they ought to follow, so that they may be able to escape eternal punishment and obtain heavenly glory." For providing this, nothing is more opportune, especially in our days, than to compose and preach a continuous and ordered series of catechetical sermons, in which those truths are methodically explained and developed which, with attention to the circumstances of persons and places, seem more necessary, both because they are more frequently attacked by adversaries, and because they are less distinctly known or understood by the faithful themselves.

³ Sess. V, cap. 2 de Reform.

But the manner of explaining truth ought to be accommodated to the diverse character of the hearers, more scientific for the learned, but simpler for the unlearned; yet for all so resting upon the Gospel that it can truly be called Christian preaching, not human: "But we preach Christ crucified... For I judged myself not to know anything among you except Jesus Christ, and him crucified... And my speech was not in the persuasive words of human wisdom, but in the showing of spirit and power."¹ Wherefore let a Catholic herald often appeal to the words and examples of Christ and the Apostles, exhibiting the same to his hearers so that they may be able to adapt them to their own manner of acting.²

¹ I Cor., I, 23; II, 2-4.

² Let canons 1327-1348 of the Code concerning the preaching of the divine Word, catechetical instruction, and sermons be carefully read.

1104. 2. By catechizing children. Nor less necessary is the Christian education of the young through catechism. For Trent establishes concerning Bishops:³ "Let the same also, at least on Sundays and other feast days, take care that children in individual parishes are diligently taught the rudiments of faith and obedience toward God and parents by those to whom it will belong; and, if there is need, let them compel even by ecclesiastical censures, notwithstanding privileges and customs." - This office indeed presses more urgently in regions where neutral schools prevail, since there the young often receive no religious education except in catechism. (Code, c. 1329-1336.)

³ Trident., sess. XXIV, cap. 4 de Reformat.

1105. (A) That little ones may be rightly instructed, already from tender years let them be gathered together and taught the principal mysteries of faith, the precepts of God, and the sacraments. To the point Conc. plen. Baltimore II, n. 436: "Those rudiments of faith and piety, which afterward for adults will be a foundation and strength, and a most safe protection against the wicked snares of the devil and of wicked men." Wherefore the parish priest will earnestly exhort parents to send their children to church at the appointed time of catechesis; but so that little ones may come more eagerly, let them be drawn by little gifts and prizes; but especially let the catechist so accommodate himself to their age and character, and so seize their mind by parables, examples of the saints, and other industries, that both parents and children earnestly desire to hear catechetical instructions.¹

¹ Cf. Gerson, De parvulis ad Christum trahendis; Dupanloup, L'Oeuvre par excellence.

(B) Let those who are preparing themselves for first communion be instructed with special care and solicitude. Looking at common law alone, the parish priest indeed cannot demand that only those approach first communion and confirmation who were accustomed to be present at catechesis; for they can learn the mysteries of faith at home or elsewhere, and prove their suitability through some examination. But in many dioceses, it is established that the young assist at catechesis for two years before they are solemnly admitted for the first time to the sacred synaxis; concerning which, see diocesan statutes.

(C) After first communion has been made, the parish priest ought to take care that boys and girls preserve the integral fruits of so great a benefit; and therefore that they be kept away from the evil doctrines and morals of the world, and assiduously cultivate Christian virtues; for this indeed perseverance catecheses, patronages, and various associations greatly help, concerning which it has already been said, On The Virtue Of Justice, n. 855-862, and On The Theological Virtues, n. 820 sq.

II. On The Obligation Of Ruling The Parish.

Nor is it enough that the parish priest teach; he ought to rule the parish committed to him, by promoting its good, whether spiritual or temporal.

1106. 1. For duly fulfilling this twofold function, the parish priest ought habitually to reside in his own parish.

(A) Trent strictly enjoins this obligation upon all having the care of souls:² "Since by divine precept it has been commanded to all to whom the care of souls has been committed to know their sheep, to offer sacrifice for them, and to feed them by the preaching of the divine word, by the administration of the sacraments, and by the example of all good works, to bear paternal care of the poor and other miserable persons, and to devote themselves to the other pastoral duties; all which things can by no means be provided and fulfilled by those who do not watch over and assist their flock, but desert it after the manner of hirelings; the holy Synod admonishes and exhorts them that, mindful of the divine precepts, and having been made a pattern of the flock, they feed and rule in judgment and truth." - Having thus declared the motives on which the law of residence rests, the Council inflicts penalties against its violators, establishing that, besides the guilt of mortal sin which they incur, "in proportion to the time of absence, they do not make the fruits their own, nor with a safe conscience, even with no other declaration following, can they detain them for themselves, but are held... to disburse them to the fabric of the churches or to the poor of the place"; moreover the Bishop can cite the absent by edict, and compel the contumacious "by ecclesiastical censures and sequestration and subtraction of fruits, and other remedies of law even to privation," without the execution of the sentence being able to be suspended by any privilege, any custom, or appeal.

² Trident., sess. XXIII, cap. 1 de Reformat.

1107. For understanding these things we add a few notes: -

(a) The law of residence affects not only perpetual parish priests, but also removable ones, and also vicars with care of souls, whether temporary or perpetual, in one word all to whom the care of souls has been committed. - These ought to dwell within the limits of the parish, so that they can easily be approached, unless, a grave cause intervening, they obtain from the Bishop license to stay in a neighboring place.

(b) As Benedict XIV testifies,¹ a parish priest ought not only to be present in body, but to labor as a good soldier of Christ, and not decide upon lighter functions for himself, entrusting the rest to ministers: "and it is certain," he says, "that parish priests are liable to a lethal crime who are present only in presence, and impeded by no cause, wither away in idleness." - Yet he can have one or several cooperators, and leave certain arduous functions to them, provided that he himself does not cease personally to provide pastoral functions, especially the more principal ones, and when he is called by name by sick parishioners, does not refuse to go.² - The onset of a pestilence does not free a parish priest from the burden of residing, even if he calls other suitable men who may supply his place.³

¹ Benedict XIV, Instit., 17, n. 6.

² Thus Ferraris, word Parochus, art. 2, n. 20.

³ Benedict XIV, De Synodo, l. XIII, c. 19, n. 2.

1108. (B) The Code, can. 465, thus establishes the manner of observing this obligation: "§ 1. A parish priest is held by the obligation of residing in the parish house near his church; yet the Ordinary of the place can for a just cause permit him to stay elsewhere, provided the house is not so distant from the parish church that the performance of parochial duties suffers some detriment thereby.

§ 2. It is permitted to him to be absent for two months at most within the year, whether continuous or interrupted, unless a grave cause, in the judgment of the Ordinary himself, requires a longer absence or permits only a shorter one.

§ 3. The days on which the parish priest devotes himself to pious exercises, according to the norm of can. 126, are not counted, once in the year, in the two months of vacations...

§ 4. Whether the time of vacations is continuous or interrupted, when the absence will last beyond a week, the parish priest, besides a legitimate cause, ought to have the written license of the Ordinary and to leave in his place a substitute vicar to be approved by the same Ordinary;¹ but if the parish priest is a religious, he needs besides the consent of the superior, and the substitute ought to be approved both by the Ordinary and by the Superior.

¹ Where there is already a vicar deputed by the Bishop, generally no other is required; but if he is lacking, either another priest must be called who for a time may conduct the care of the parish, or, if the place is small, the guardianship of the flock is to be entrusted to the nearer parish priest, with the license of the Bishop. - In all things which regard residence, diocesan statutes must also be attended to, which generally determine this law more precisely.

§ 5. If a parish priest, from a sudden and grave cause, is compelled to depart and to be absent beyond a week, let him as soon as possible inform the Ordinary by letter, indicating to him the cause of departure and the priest supplying, and let him stand by his commands.

§ 6. Even for the time of a shorter absence a parish priest ought to provide for the necessities of the faithful, especially if the particular circumstances of matters demand this."

Moreover the Code establishes penalties against those who violate the law (can. 2381): "One who obtains an office, benefice, or dignity with the burden of residence, if he is illegitimately absent: 1. by that very fact is deprived of all fruits of his benefice or office in proportion to the illegitimate absence, and ought to hand them over to the Ordinary, who is to distribute them to the church or some pious place; 2. let him be deprived of office, benefice, dignity according to the norm of can. 2168-2175," where the manner of proceeding against non-resident clerics is described.

1109. 2. Nor is it enough for the parish priest to reside, but at certain times he ought to visit individual families of the parish, and more often also certain parishioners who need greater solicitude.

The reason is that he ought to know and feed his sheep; but he cannot provide this unless he visits them and inquires concerning their spiritual condition; especially he will go to the grieving, so that he may bring them solace, to the poor in order to relieve them, to sinners, so that he may lead them back to the sheepfold, as a good shepherd, to the sick and infirm,² so that he may administer the sacraments to them. - Nor is it enough if, shut up at home, he waits for parishioners to approach; for many will not come unless first visited; but Christ admonishing, priests are held to go to the people: "Go to the sheep that have perished of the house of Israel...¹ Going therefore, teach all Nations."² Did not Christ himself descend from heaven so that he might come to us? Did he not, leaving the sheep in the fold, go to the lost sheep so that he might bring it back wounded to the fold upon his shoulders?

² Concerning the care of visiting the sick and dying we treated elsewhere, On Extreme Unction, n. 28-29, and On Penance, n. 503-509.

¹ Matt., X, 5.

² Matt., XXVIII, 19.

Wherefore the Roman Ritual enjoins upon parish priests that they have distinct books, in which the names of the baptized, confirmed, marrying, and dead are accurately described; and moreover a book of the state of souls, in which the spiritual condition of families is described, such as is known by the Pastor in the external forum: for the better they know their sheep, the more securely they are able to direct them in the path of virtue.

3. The remaining things which regard the spiritual government of souls can be read in the pastoral epistles of St. Paul, the works of the Fathers, and also in works which especially discuss the duties of pastors. - Concerning temporal government, the Canonists can be approached, since it is not ours to speak about all these things.

We have been able to explain only briefly the principal duties of lay persons and clerics; if they have fulfilled these carefully and perseveringly, on account of God, they will receive an unfading crown.

Putting an end to this Synopsis, I reverently submit to the Church all those things which I have written, having nothing more ancient than that errors, if any perhaps have crept in contrary to my mind, and also less accurate words, which, on account of human frailty, may have been written by me, be carefully corrected. Likewise I ask the readers who have gone through these volumes that whatever erroneous or less accurate thing they have detected, they not hesitate candidly to manifest to the author, and thus the work, of whatever sort it may be, may become less imperfect, to the greater glory of God and the utility of souls.

I ASSERT fourth, that it is necessary also that select persons be deputed to sermons. It is of faith from the Council of Constance sess. 8., and this is decreed in the Council of Trent sess. 24. cap. 4. de reformatione, that no one preach without the approbation of the Bishop. Leo the Great epist. 60. and 61. took care that no one preach besides priests. Hence D. Hieron. epist. 2. ad Nepotianum, in D. Bonavent. lib. 1. Phar. cap. 15.: The mouth of the priest of Christ concur with his mind; and in the Lateran Council under Innocent III. can. 3. and in the 6th General Synod can. 64. Laics usurping that office are excommunicated. These things the Saintly Doctor indicates in the place to be cited in the questions.

HENCE D. Ambrose lib. de Virginibus, in D. Bonavent. in Phar. lib. 1. cap. 14.: He who teaches ought to excel him who is taught.

AND D. Jerome in Mich. lib. 2. cap. 2.: If we are in the place, and order of the Apostles, let us not only imitate their speech, but also their conversation, in D. Bonavent. lib. cit. Phar. cap. 15.

It is proved second from D. Bonavent. in quaest. ad regulam, quaest. 2., for Christ did not send all indifferently to preach, but some, to whom he imparted the gifts of wisdom, knowledge, and tongues. Therefore also to live from the Gospel is conceded to those elected for this office; the argument is had 1 Cor. 9. and 2. Tim. 3.; because all are not apt to expound the scriptures, and to hand on the Divine precepts; Therefore Holy mother Church, from whom is every spiritual law, the canons, etc., decreed that some learned, and apt men be destined for this office, as I showed above. The same he indicates in the Apologetic Little Book, against those who oppose the Order of the Friars Minor, quaest. 2.

It is confirmed from D. Bonav. quaest. 4. ad 9. Lucae; for God of old chose some for sermons, as Moses, and Jeremias, who even refused it as insufficient: but God willed to make them fit by His gifts.

THEREFORE he complains Jerem. 23.: They ran, when I had not sent them, namely to preach, and Paul Rom. 10.: How shall they preach, unless they be sent? and Christ Ioan. 7.: I came not of myself, but he sent me. These things the Saintly Doctor, which the others adduce to prove this, especially Alphonsus de Castro summa de haeres. v. Praedicatio, Valentia disp. 10. quaest. 1. puncto 3., and among all the same D. Bonavent. ad 9. Lucae, whence he observes that Isaias dared not preach unless sent: Behold me, send me, cap. 6.

THE office of preaching is deservedly regarded as the nobler and more arduous, the more that Nature and Grace as it were vie in contributing their gifts to its fulfillment; whence although many daily clamor in the pulpits under the guise of preachers, very few discharge that office as is fitting; because it is rarest of all that nature agrees with grace in all things.

ALTHOUGH many conditions on the part of body and soul, as has already been indicated, are required for this noble function, they can nevertheless be reduced to Authority and Sufficiency.

The reason of Authority is gathered from D. Bonaventure in the place cited, and was proved above disp. 1. quaest. 1. num. 27. and it is evident from Jerem. 23. they ran, but I did not send them, Tim. 3. How shall they preach, unless they be sent, Haebr. 5. Nor does any man take the honor to himself, but he who is called by God, as Aaron was: whence Christ, in whom is the supreme power, says of himself: For I did not come of myself, but he sent me, clearly. Hence Isaias was unwilling to go of himself, but said: Behold me, send me, and the Lord answered go, and you shall say to this people, etc. Behold the authority of one sent.

The SIGNS of a true mission from God are indicated by the Saintly Doctor on cap. 9. of Luke. The first is, if the preacher obtains authority from a Pontiff, and especially from the Supreme Pontiff, who holds the place of Christ on earth. The second is, if he has a true zeal for his own and others' salvation, not seeking his own things, according to that of 1. Cor. 4. For we do not preach ourselves. The third is, if the hearers of the sermon show fruit in their works, as is said of the Apostles, who were sent and interpreted, Ioan. 15. I have placed you, that you may go, and bring forth fruit.

HENCE the Seraphic Father St. Francis, in cap. 9. of the rule, which is wholly about Preachers, thus begins: Let the Brothers not preach in the diocese of any Bishop when it has been forbidden them by him. He speaks negatively, has been forbidden, as St. Bonaventure observes, because since the power of preaching does not derive its efficacy from the grant of Jurisdiction, as does the power of receiving confessions, an express declaration of that authority is not required by the rule, but a reasonable presumption suffices, especially if such be the preachers as rest upon the approbation of the institution of the Apostolic See, as the Saintly Doctor says in the same place. Besides this authority of the Pontiff, there is required for religious that they be authorized by their own Prelates; so it was enacted in the said cap. 9. of the rule, where it is thus written after the aforesaid words: And let no brother at all dare to preach to the people unless he has been examined and approved by the General minister of this fraternity, and the office of preaching has been granted to him by him.

This differs not much from the Decree of the Council of Trent, sess. 5. cap. 2. except that it demands an express license of the Bishop; for it thus runs: Religious of whatever order, unless they have been examined and approved by their superiors as to life, morals, and learning, cannot preach even in the churches of their own orders without their license; with which license they are bound to present themselves personally before the Bishops and ask their blessing before they begin to preach; In churches, however, which are not of their orders, they are bound to have, beyond the license of their superiors, also the license of the Bishop, without which they can by no means preach in those churches not of their orders; and the Bishop is to grant that license gratis: And since custom, which has prevailed for a long time now, is the best interpreter of a decree, one must abide by it in the individual dioceses; for in many places the Most Reverend Bishops are accustomed, out of the affection they bear toward Religious, to delegate their vicissitudes in this matter to those Religious' own Prelates; elsewhere for the principal seasons of the year a personal presentation according to the tenor of the council is required, as when one is to preach in the time of Advent or Lent; since indeed the Council so ordained in favor of the Bishops, they can, as they prudently judge, leave the whole matter committed to the zeal and discretion of the Religious Prelates, as is customary in many places; in other places, however, one must abide by the letter of the Council, as is observed by custom there.

But where the Bishop's license has once been had, if the Parish Priests object, St. Bonaventure warns on the said cap. 9. that malice should rather be borne than scandal caused; Yet if from ceasing a graver evil is feared, as that the Parish Priest oppose himself in order to sow heresy or cockle himself, then the Episcopal Authority is to be used, that the greater evil may be averted; and even the lesser, which can be a scandal to some, is to be prudently forestalled as far as possible.

But if any religious preaches without the requisite blessing of the Bishop, or while he himself objects, beyond sinning against his rule, if he be a Minorite he can further be punished by the Bishop himself according to the Constitution of Gregory XV. issued in the Bull Inscrutabili 9. Febr. 1622. the tenor of which is had thus: and finally let the Bishop have the authority of coercing and punishing any exempt persons, both secular and Religious, who in alien churches which are not of their orders without the Bishop's license, or in their own churches, or those of their orders, without asking his blessing, or while he himself objects, have presumed to preach, etc. so also reports Bonagratia V. praedicatores, num. 374.

As to the Authority of one's own Prelate, which the Friars Minors are bound to have by prior examination before they preach; although the Rule specifies that it is to be given by the general minister alone according to the letter; yet since that was provided so that dangers might be forestalled, the rule is not violated while the license of examining and approving is granted to others; for as Bishops take care that those to be ordained be examined by others, and the presidents of Universities are accustomed to depute others to examine those whom they are going to endow with the insignia of the Doctorate; so the General minister can by others examine and approve those whom he is going to elect to the office of preaching, although the rule has: Unless he has been examined by the general minister of this fraternity. He himself, however, is bound to bestow the authority. So D. Bonaventure loco cit. and if of the sufficiency of him who is to be promoted to the grade of preacher there is no doubt at all, a prior examination is not necessary; but it suffices that the account of his sufficiency be made known to the General, and he himself can send letters as preacher; so the Saintly Doctor cit.

These things said concerning the granting of Authority may suffice: Truly concerning its removal, or suspension, certain things are to be noted.

First, the Lateran Council under Leo X. suspends those who preach false and uncertain miracles; as also prophecies lightly founded in sacred scripture, or in no way approved by the Apostolic See; unless the Ordinaries of the places, with three or four more learned men deputed for their examination, have permitted it, while they have not had the opportunity of consulting the aforesaid See.

Second, the Council of Trent sess. 5. cap. 2. de reform. after D. Bonaventure's exposition on the Psalt. upon those words of Psalm. 49. But to the sinner God said: Why do you declare, etc. assigns three cases in which preaching is prohibited, and suspension even of Religious can be inflicted by the Bishop, as legate of the Apostolic See; yet it is not incurred ipso facto.

The first case is, if erroneous propositions are preached; but what Doctors understand by an erroneous proposition I said in this Tome above, where I treated of heresy.

The second case is, if scandalous propositions are preached, to which the Saintly Doctor reduces loco cit. the notorious crime of the preacher himself; for this is wont to give birth to no small scandal, for it is shameful if the voice bite the life, and there be indeed the voice of Jacob, but the hands of Esau, as the Saintly Doctor says here ex 27. Genes.

The third case is, if the propositions that are preached be heretical.

To these are added the prohibitions made by Alexander VII. 3. Decemb. 1661. in the Bull which begins: Sollicitudo omnium, where various statutes of Paul V. Sixtus IV. and Pius V. concerning the same are renewed, that no one in a sermon to the people or other public acts may defend the opinion of D. Thomas concerning the conception of the Most Blessed Virgin, by not asserting her to be immaculate; others also are prohibited who preach the opinion of D. Thomas to be sinful or heretical, see Bonagratia cit. num. 380.

As to the sufficiency required for the office of preacher, the Saintly Doctor places it on the part of the soul in solid learning and a clean conscience, thus he has in the exposition on Psalm. 158. upon those words: let my supplication draw near.

That he may acquire a clean conscience, he ought first to attend to his own salvation before the edification of others, in the example of Elias, who first went into the desert, and came to the mount of God in Horeb, where he was taught, as the Saintly Doctor says, ad 2. Lucae; afterward he was sent to anoint Kings and Prophets, 3. Reg. 19. so Christ himself first began to do, then to teach.

But concerning the acquisition of learning, St. Bonaventure notes ad cap. 8. sup. prope finem that eight things are very useful to a preacher; namely the knowledge of wisdom through investigation: the commemoration, through frequentation: the declaration, through love: the Operation, through fulfillment; the contestation, through disputation, the communication, through conference; the circumduction, through interrogation; finally the assumption, through incorporation. For by investigating we know: by frequenting we commit the ideas of things to memory: by loving, we delight in the things we learn; by operating, we fulfill them; by disputing, we solve difficulties for ourselves and others; by conferring, we communicate to others what we know; by interrogating, we return by discursive circuits to the same point, and convince others more of the truth; finally we assume knowledge as it were incorporated in gesture and voice, and so persuade others of it more easily.

The sufficiency of the Preacher on the part of the body the Saintly Doctor describes, Apologet. quaest. 4. First, he ought to be of competent age, lest being too much a boy he seem to handle boyish things; which condition is to be held not so much from the series of years as from an honest gravity of countenance and manly composition. Second, he ought to be free of every notable deformity of body and head, for those who are too short, fat, or hunchbacked, are not apt for persuading, but are easily held in contempt; Third, the strength of body is the more necessary for this office, because it is to be carried out strongly and manfully. Fourth, competent eloquence procures a singular grace for preaching, for which many things are necessary on the part of voice and gesture, which are treated of professedly among the Rhetoricians.

Whoever recognizes in himself these conditions, both of body and soul, and of learning and conscience, there remains that for the utility of the people he pour forth the Word of God in a threefold manner, that I may speak with D. Bonaventure on those words of Psalm 118. in labiis meis pronunciavi, etc. Namely wisely, eloquently, and confidently: Wisely, that he teach; eloquently, that he please; confidently, that he move: for preaching foolishly, confusedly, and timidly, he neither teaches, nor pleases, nor moves.

Then the Saintly Doctor admonishes, in cap. 6. Lucae, that the Preacher teach useful things, not subtle ones; that he be also free from ostentation in sign, from ambition in mind; from flattery in word, and from respect of persons in deed.

But on those words of the same cap. 6. And he taught the multitudes, the Seraphic Doctor exhibits the form of Apostolic preaching, while he teaches that a good Preacher ought now to stand, now to sit; now to see, presently to ascend; which are to be taken not only corporally, but with a worthier title spiritually; namely that he stand, intending rightly; at times sit, contemplating quietly; see, discerning well; and ascend, acting perfectly; all which the Saintly Doctor concludes with that of Jerem. 6. Stand upon the ways, behold the rectitude of intention, and see, and ask, which be the good way, behold the solicitude of discretion. And walk in it, that is, in the exercise of action¹, and you shall find refreshment for your souls, namely through the repose of contemplation. ¹ N. Editor's note: the print/OCR reads 'pet actionis scilicet exercitium'; rendered as 'per actionis' because 'pet' is not Latin and 'per' is required by the parallel 'per otium contemplationis' later in the same quotation.

¶ Of such a good Preacher the Saintly Doctor weaves much from the Holy Fathers, lib. 1. Phar. cap. 14.

¶ GREGORY, lib. 6. Moral. cap. 17. thus describes the true herald of Christ: He is the more in God's love with God who draws very many to the love of him: The Redeemer of the human race showed miracles by day in the cities; and gave himself to the pursuit of prayer by spending the night in vigil; that he might intimate to perfect preachers, namely, that they should not utterly desert the active life out of love of speculation, nor altogether despise the joys of contemplation through excess of operation, but contemplating in quiet should found what, speaking toward their neighbors, they plant.

¶ JEROME, lib. 1. in Lament. cap. 1. tom. 4. He is the Ecclesiastical Doctor who moves tears, not laughter, who rebukes sinners, who says that no one is blessed, no one is happy.

D. AUGUSTINE de doctrina Christiana, lib. 4. cap. 17. he who strives by speaking to persuade that a thing is good, despises none of these three, namely that he teach, that he delight, and that he bend, but prays and acts, that he be heard intelligently, gladly, obediently.

AMBROSE, lib. 2. de Virg. at the beginning tom. 4. He who teaches ought to excel above him who is taught.

ISIDORE de summo bono, lib. 3. cap. 36. sent. 5. The just preacher ought first to act well, that consequently he may be able to teach well.

¶ BERNARD super Cantica, serm. 16. The threefold cord, which is not easily broken, for drawing souls out of the prison of the devil and drawing them after you to the Celestial Kingdoms: if you judge rightly, if you utter worthily, and if you confirm by living.

SENECA epist. 52. most excellently draws forth the parts of a true preacher thus: Let us choose not those who pour forth great words with celerity, but those who teach by their life; who when they have said what is to be done, prove this very thing by doing what they teach; and after certain words: Choose as Doctor him whom you admire more when you see him than when you hear him.

¶ Nor is it a wonder that Men illustrious in doctrine and sanctity have so exalted this office of preaching as to celebrate it with every praise, and in it to demand most exquisitely whatever is required for the preeminence of human life, namely the sweet symphony of mouth and work: Hence Christ himself, the Apostles themselves, and those saints who are read of as more illustrious in both testaments, were appointed to preach; and truly he is a heavenly man who, announcing heaven to others, expresses it in himself as it were; whence the Seraphic Doctor, on those words of Psal. 17. he bowed the Heavens, and descended, compares Preachers to clouds, because doubtless clinging continually to the heavens, they ought to thunder with threatenings, flash with miracles, and rain down doctrines.

On the other hand, since it is most shameful that a Preacher of Christ signify one thing with his mouth and another with his work, D. Bonaventure in the said lib. Pharetra, cap. 15. darts the most acute sentences of the Fathers against such a one, as it were chosen arrows.

¶ GREGORY super Ezechiel, hom. 18. of such a Preacher writes thus: It is most shameful for us there to fall by neglect, whence by preaching we have tried to raise others up; and super, lib. 4. Reg. ind. 12. cap. 76. what we preach with the tongue we destroy by examples: while with works we teach iniquity, and mere votes we put forward as things that are just. We wear away our bones with fastings, and swell in mind: we cover the body with despised garments, and surpass purple in elation of heart; we lie in ashes, and receive lofty things, Doctors of humility, leaders of pride.