The Young Priests Keepsake | Page 2

over 45 pages. It is hoped that the added matter will
prove of as much interest as those chapters of the first edition which
received such a hearty welcome.
College of the Sacred Heart, Limerick, September 29, 1909, Feast of St.
Michael.

CONTENTS
CHAPTER FIRST
CULTURE: ITS NECESSITY TO A YOUNG PRIEST
CHAPTER SECOND
ENGLISH: ITS NECESSITY TO A YOUNG PRIEST
CHAPTER THIRD
SHOULD A YOUNG PRIEST WRITE HIS SERMONS?
CHAPTER FOURTH
HOW SHOULD THE YOUNG PRIEST PREPARE HIS SERMONS?
CHAPTER FIFTH
A SOPHISTRY EXPOSED--ADVICE GIVEN-- THEOLOGIAN AND
PREACHER--THE DIFFERENCE
CHAPTER SIXTH
THE ART OF ELOCUTION

CHAPTER SEVENTH
THE DANGER OF THE HOUR. HOW TO MEET IT
CHAPTER EIGHTH
THE YOUNG PRIEST'S ACTIVITIES
CHAPTER FIRST
CULTURE: ITS NECESSITY TO A YOUNG PRIEST
If you question any priest of experience and observation who has lived
on the foreign mission, and ask him what constitutes the greatest
drawbacks, what seriously impedes the efficiency of our young priests
abroad, without hesitation he will answer--First, want of social culture;
and, secondly, a defective English education.
To the first of these this chapter will be exclusively devoted, while the
subject of English will be dealt with in the chapter to follow.
[Side note: The case stated]
One of the great disadvantages of living in an island is that we get so
few opportunities of seeing ourselves as others see us. When you
seriously attempt to impress the necessity of culture on the student
preparing for the foreign mission he generally pities you. In his eyes
culture is a trifle, suited perhaps to the serious consideration of ladies
and dancing masters, but utterly unworthy of one thought from a
strong-minded or intellectual man. But you tell him that without it the
world will sneer at him. He then pities the world, and replies--"What do
I care about the world's thoughtless sneer; have I not a priestly heart
and a scholar's head?"
That reply, if he were destined to live in a wilderness, would be
conclusive. An anchorite may attain a very high degree of sanctity and
yet retain all his defects of character--his crudity, selfishness, vulgarity.
While grace disposes towards gentleness it does not destroy nature.

There is no essential connection between holiness and polished
manners.
Nor does scholarship either require or supply culture. A mastery of the
"Summa" will not prevent you from doing an awkward action. Dr.
Johnson's learning was the marvel of his age, but his manners were a
by-word. So, if your only destiny was to be a scholar or a hermit,
manners need give you little trouble.
But your vocation is to be an apostle; to go out amongst men; to be the
light for their darkness, the salt for their corruption; the aim and goal of
your operations are human hearts. This being granted, are you not
bound to sweep from your path every impediment that prevents your
arm from reaching these hearts? But the most effective barrier standing
between you and them is ill-formed manners.
The laws of good society, the refinement of gentlemanly culture may,
from your standpoint, be the merest trifles; but they become no trifles
when without them your right hand is chained from reaching human
souls.
The only remaining question is, Does the world to-day place such a
high value on good manners that if I go into it without them my efforts
will be in a large degree neutralised? Entertain not a shadow of doubt
on that point, such is the fact.
[Side note: Protestants and Catholics demand culture in the Priest]
Proud and pampered society will never bend its stubborn neck and
submit itself to the guidance of a man who, judged by its own
standard--the only one it acknowledges--is far from being up to the
level; an object of contempt perhaps, at best of pity. In its most
generous mood it is slow and cautious to take you on trust; its cold
analysis searches you; your unplaned corners offend its taste; and
except in every detail you answer to its rule and level you are
disdainfully thrust aside.
Catholics, while they esteem a mere fop at his just value, expect their

priest to rise above the sneers of the most censorious and, if possible, to
challenge the respect of all. They are proud of their priest; and surely it
is not too much to expect on his part that he will do his best not to
make them ashamed of him.
Their Protestant neighbours know of this pride; and if they can but lay
a finger on his evident defects they will glut their inborn hatred of the
Church by hitting the Catholics on the sensitive nerve, by galling them
by caricature and derision of the gauche manners of the priest.
Protestant young men, too, will appeal to the pride of their Catholic
companions;