CAPG's Blog 

Around the Catholic priesthood human society moves, like the earth around its axis, upon it society depends for its support, its life, its energy, as the planetary system depends on the sun.

No one understands this truth better than the devil and his associates in this world. When they wish to destroy religion they begin by attacking the priests: for, where there is no priest, there is no sacrifice; and where there is no sacrifice, there is no religion, no absolution from sin, no preaching of the word of God. What should we do in the Church: the people would say; there is no Mass, our Lord is no longer there; there is no one there with power to forgive sins; there is no one there to preach the word of God; we may as well stay at home.

 Oh, how sad would be the state of society were the priest to be banished from the earth! The bonds that unite the husband and wife, the child and the parent, the friend and the friend, would be broken. Peace and justice would flee from the earth. Robbery, murder, hatred, lust, and all the other crimes condemned by the Gospel, would prevail. Hope, the sweet consoler of the afflicted, of the widow and of the orphan, would flee, and in her stead would reign black despair, terror, and suicide. Where would we find the sweet virtue of charity, if the priest were to disappear forever?

Source: The Catholic Priesthood, by Fr. Michael Muller 1885

The same way in which the offering can help us - by the good motive governing our action: "Whatsoever shall give you to drink a cup of water in name... he shall not lose his reward." (Mark iv 40). 

The burning of a small candle is an insignificant action; but if it is done for God's glory and to honor one who is near to God, it becomes a meritorious action. "Whether you eat or drink, or whatsoever else you do, do all to the glory of God." (I Cor. x. 13.) "Whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ. (Col. iii, 17). There is no reason why a candle could not or should not be burned to God's glory and in the name of Christ. The motive prompting a devout candle before the shrine of our Lord or saint is the very motive that urges a good citizen to drape a flag about the picture or statue of George Washington on February 22. How can a piece of cloth add to Washington's honor or assist the citizens? The representatives of a foreign nation goes to Mount Vernon and places a wreath of flowers upon Washington's tomb. We applaud and deem that our country has been honored. There is no need to explain or analyze that sentiment; it is a natural one, and everybody understands and appreciates it. That same sentiment is elevated to a religious and supernatural sphere when a Catholic burns a candle before the shrine of one of God's heroes. His intention is to honor the memory of that saint and thus give glory to God in whose cause that saint lived and worked and died; he asks the saint to pray to God for him; he begs God to hear and answer the saint's intercession; he is urged to imitate the saint's virtues; he feels inclined to serve God better. In other words, he performs an action which his supernatural motives render pleasing to God and of great benefit to himself.

Source: Our young People, a Home Magazine, Nov. 1916

It is not necessary to understand every word of Latin said by the priest at Catholic Religious services, any more than it is necessary to understand every word enunciated by Caruso or Gadski in grand opera!

Source: Our Young People, 1916

The priest of the Catholic Church is greater than the prophets. The prophets beheld the Redeemer only from afar, in the dim future. The Catholic priest beholds him present before his eyes; he touches the long-wished-for Redeemer with his hands; he offers him up to his heavenly Father;he carries him through the streets; he even feeds on the sacred flesh and blood of the Holy one; he receives Him into his heart, and unites himself most intimately to Him in Holy Communion.

The prophets foretold that, when the fullness of times should come, God would write His laws, not on stone, but on men's hears; he would govern men, not by the law of servile fear, but by the sweet bonds of holy love; that God Himself would dwell in them, and direct them by His grace. Now, this fullness of time for which the prophets sighed, came with Jesus Christ. He gave His grace, His own divine life, to man, and He gave it super-abundantly; and as the ministers of that grace, He chose, not the prophets, not his angels, but the priests of the Catholic Church. O Ineffable dignity!

The Catholic priest has the Patriarchal dignity of Abraham. Abraham is called the Father of the Faithful. The priest is, in reality, the father of the faithful; he makes them the children of God, by preaching the Gospel, and especially by the holy sacrament of baptism. The priest stands at the helm of the Church - the ark of salvation like Noah. He is consecrated forever, according to the order of Melchizedek, he is invested with a dignity far higher that that of Aaron. Aaron offered up only the blood of sheep and oxen, while the priest offers up the Blood of the Lamb of God, our Lord Jesus Christ. The priest has the authority of Moses. Moses led the people of God through the desert, to the promised land; the priest leads the children of God through the desert of this life, to the true land of promise - their home in heaven.

Source: The Catholic Priest by Fr. Michael Muller, 1885

By the brushwood we understand short excerpts from the Scriptures, which wicked men violently tear out of context to support their contentions, and with smoke and fire kill great numbers of people, that is, the smoke of error and the fire of passion, so that the flames of lust might consume the mind of those who are deceived by their evil teachings and so that the darkness of their vicious doctrine might confound them.

These indeed, are the remains that were seen in the ruins of Sodom and Gomorrah after these cities had bee destroyed: "Next morning," Scripture says, "Abraham rose early and went to the place where he had stood in the presence of the Lord. He looked down toward Sodom and Gomorrah and all the wide extent of the plain, and there he saw thick smoke rising high from the earth like the smoke of a limekiln." Again when he besieged the town of Thebez with his forces, Abimelech seemed to prefigure the attack on chastity. "There was a tall castle in the middle of the city," as Scripture affirms, "and all the citizens, men, and women, and the princes of the city took refuge there. They shut themselves in and went on to the roof, standing upon the battlements of the castle. The city is the universal Church, the castle of chastity is its high point, in which both men and women, the strong and the weak, take refuge, and also the princes of the city, namely, the order of clerics who wield authority in the Church. And when Abimelech came up to the castle, the battle became more fierce, and, approaching the gate, he tried to destroy it by fire.

In the same way senseless and wanton clerics attempt to set fire to the castle of chastity as they exhort many to follow the example of their voluptuousness and burning madness. Firebrands in hand, they attack the castle of chastity as the impure enkindle the chaste with the flames of their pernicious arguments.

But who will end this battle? On whom does this struggle bestow the trophies of victory?

Scripture says: "And then a woman threw a piece of millstone down on Abimelech and fracture his skull. He called hurriedly to his armor bearer and said: "Draw your sword and dispatch me, or men will say of me: A woman killed him." So the young man carried out the order and killed him.

Source: The Letters of Peter Damian, Letter 162

The devil knows that he would meet with a poor reception were he to attack a priest openly; he, therefore, uses every artifice to ensnare him.

Some times he tries to make vice appear less deformed and less shameful than it really is. At other time he points out to the priest the great number of clergy whose lives are no better than his own.

At one time he tempts the priest to presumption, and at another time to despair. Some he emboldens and lulls to sleep by the secret suggestion that they have great virtues which hide their little weaknesses, and that, moreover, they are resolved not to go too far.

There are some who even make virtues of their very vices, who call their sinful attachments by the sacred name of charity. We imagine, says St. Augustine, that whatever we love is good, and that whatever is pleasing is holy.

Again, how many priests have been ensnared by inordinate curiosity! Under the pretext of gaining information, they have been anxious to see everything, to hear everything, to read everything, to know everything, and soon they came to do everything also!

There are certain ties which a wise man does not simply untie or unknit; no, he breaks them off at once. There are moments in our life when we must be able to say with calm, unflinching determination: "Non possumus."

There are victories which can be gained only by flight (St. Aug. Serm 250. De temp.) In order to preserve their chastity unsullied the saints suffered and sacrificed everything. Why did St. Augustine shed so many tears? Why did St. Jerome go through so many night-watches? Why did St. Hilarion keep so many severe fasts? Why did all the saints undergo so many maceration and mortifications? It was that they might preserve unstained the holy virtue of chastity. How many of them have even sacrificed their lives, in order to preserve this virtue, thus uniting the palm of martyrdom with the crown of virginity? The virtue of holy chastity is in itself a miracle of fortitude - a strength which seems to surpass even the fortitude of martyrs. The combat of the martyrs is fierce indeed, but it is not lasting; but the combat of the virgins ends only with their last breath.

Let us glorify and bear God in our body. Let us offer this body to God as a living, holy and pleasing victim. Let us unite the sacrifice of our body with that of the adorable victim which we daily offer on the altar. Where shall we find this mortification of Christ, if not in those who nourish themselves daily with the flesh of Christ? Let us pray that God may forever preserve and increase in us this angelic virtue. Let us pray especially to the Virgin of virgins, that she may obtain for us that glorious crown which is reserved for the virgins in heaven.

A servant of God once saw in purgatory many who were suffering for having committed sins against the virtue of holy purity; but she did not find one priest among them. On asking the reason of this, the angel told her that scarcely one impure priest ever does sincere penance for his sins, and that consequently such unworthy priests are lost.

Source: The Catholic Priesthood by Rev. Fr.  Michael Muller, 1885

All the other gifts of God would avail us nothing without the priest. What would be the use of a house full of gold, if there were no one to open the door for you?

Now, the priest has the key of all the treasures of heaven; it is he who opens the door. He is the steward of the Lord's household, the administrator of his goods. Without the priest the passion of our Lord would profit us nothing. Look at the poor heathens. Of what benefit is our Lord's death to them? Alas! They can have no share in the Redemption, so long as they have no priest to apply Christ's blood to their souls.

Ah! To whom shall I compare the priest? There is no created being like him, even in heaven or on earth. In establishing the priesthood God seems to have exhausted all the treasures of His power and mercy. Indeed, in the light of faith, the man disappears altogether in the priest. Faith beholds in him nothing but Jesus Christ, continuing, in him and through him, the work of redemption for the honor of His Father and the salvation of mankind.

Truly, when we see the priest of the Catholic Church, weak and sinful as he is, gifted with powers which angels dare not claim; power to forgive sins, power to announce his word, power to which Satan submits, when we see the priest possessing power over God Himself, possessing power to bear Him, to place Him, to give Him to whom He wills - we cannot help exclaiming in amazement: " O wondrous miracle! O unheard-of power!" A greater power than this God could not give: it is His own almighty power! A greater dignity that this God could not bestow upon a mortal being!

Since God, then, has placed the priests of the Catholic Church upon the thrones of His own power and sanctity, since He has given them the titles of "saviors of the world," since He call them His cooperators in the divine work of redemption, what wonder if He commands all men to hear, to obey, and to honor them, as they are bound to hear, to obey, and to honor God Himself! "He that heareth you," says He, "Heareth me; He that toucheth you, toucheth the apple of mine eye."

Source: The Catholic Priesthood, Fr. Michael Muller 1885

You are My witnesses, saith the Lord, and My servant whom I have chosen: that you may know and believe Me, and understand that I My self am. Isaias XLIII, 10.

The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and in equity, and turned many away from iniquity. Malch. n, 6.



When the faithful throughout the world gather round their altars to hear the Gospel preached to them, or to partake of the Bread of Life, those words of the Savior come home to them, "Where there are two or three are gathered together in my name, there I am in the midst of them." (1 St. Matt, xviii, 20)  words which assure them that His sacred Presence is with them and will continue with them until the end of time. The kind and loving Lord is with us not merely in the words that teach us how to live but rather in the spiritual Food that makes us live.

It is at the Eucharistic Banquet especially, during which we incessantly nourish our souls and gather in spiritual strength, that He truly lives with us. And yet His adorable Presence is not visible to us, but hidden under an impenetrable sacramental veil. This alone is a marvelous condescension on the part of our loving Master. The fact that He is living with us, that He is watching over us, that He is perpetually interceding for us, that His Holy Spirit is influencing our thoughts, words and actions all this is more than poor sinful men could hope for.

But the kind Master was not satisfied with this. He knew that if we had to look ever and only with the eyes of faith, a feeling of longing and incompleteness would soon take possession of our souls, just as the Jews after a time began to loathe the heavenly manna and longed for other food, and He has given us further evidence of His presence and protection. For this purpose He has made us members of a visible society, His Church here on earth, and appoints visible representatives to take His place and look after our interests. These representatives are His pontiffs, His bishops and His priests, with whom He shares His power, and through whose visible agency He continues the ministry of souls, a work which He Himself discontinued as a visible task when He ascended into Heaven. It was preferably to these representatives that His first Pontiff, St. Peter, addressed the words: "Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God and Jesus Christ."

In the design of our Great Shepherd, who likened His Church to a sheepfold, and for its more effective government, this visible Church is divided into minor folds, called dioceses. These again are divided into many subordinate ones, called parishes, every one having at its head its own visible shepherd, the parish priest.

It is easy to gauge the dignity of the man who is placed over one of these subordinate folds, not simply because he works directly for souls, nor because his hands are consecrated to the service of the altar thousands of others share these privileges with him but because he is officially delegated to watch over a certain portion of the great flock, and shares his pastorship with him who was named by Christ Himself to feed the lambs and the sheep. His right to govern is ratified by the Church; she reserves to the parish priest certain jurisdiction over souls which she does not permit others to exercise unbidden; that is to say, even though others have the spiritual power to help souls by conferring the Sacraments, they have not the authority to use it.

Seeing that the Church singles out and confers special privileges on these delegated shepherds, it follows that she desires the faithful to respect not merely the privileges themselves but also the persons who possess them. Our Church teaches us that our parish priest is an ambassador of God, that he is among us as His visible representative. And since we respect God we should respect His ambassador; since we love God with a grateful and tender love, we should show a similar love for the ambassador who represents Him. We listen to God and obey Him when He manifests His will; should we not also submit our judgment and will to him who shares God s authority and who commands in His name? Three duties, therefore, are imperative on us all in our relations with our parish priest, namely, respect, love, obedience.

It is necessary in the present age to insist on the first of these duties, because sectarian hatred of the priestly character tends to show itself, preferably against those who are pastors of souls. If it can succeed in casting contumely on the shepherds, the faith of the flocks is soon weakened, for even Catholics are influenced by evil reports. And this is precisely the end the enemy aims at. Happily in our days the priestly dignity is worthily borne by those who are invested with it; our pastors and leaders of parishes are men who are admirable in their zeal and abnegation. We see among them young men with a long life of service still before them, who fully realize their position and the obligations attached to it, and who are consequently working with a will for God and souls. We see among them other men whose years of strenuous watchfulness have stretched into decades, venerable priests with hair whitened with age, who stand with their hands raised like those of Moses, mediating with God for the flocks entrusted to their care. This is no fanciful picture; every diocese in our country possesses such men; and to show them respect is paying a tribute to their personal virtue as well as to their sublime office. It is not merely their priestly character, which entitles them to our veneration, but their upright lives; and their many acts nobly done call for the respect of all noble minds.

Respect alone, while praiseworthy, is not all that is due to those who, in the mind of the Church, are the fathers of our souls. It is to the parish priest as to a spiritual father that our love should go out. A dutiful child loves him to whom he owes the preservation of his physical being, and he is looked on as an ingrate among men who would withhold his love from the one who provides him with the temporal necessities of life. The parish priest fills a similar role in the spiritual world, and he should have a share in our love. The word "gratitude" is expressive of the just appreciation of a gift. And yet do we always appreciate at their just value the spiritual gifts that come to us through the shepherds of our souls? Baptism, whereby we are made true children of God; absolution, whereby our sins are wiped out; direction, whereby our foot-steps in the rough road of the spiritual life are smoothed down; Holy Communion, whereby our souls are fed and strengthened are all gifts that come to us through the ministrations of our spiritual guide; they surely entitle him to our gratitude and love. We can never hope to give adequate return for favors such as these the things of heaven are not purchasable with gold or silver but we should try to repay, in our own human way, by a grateful thoughtfulness, that is, by the tribute of our prayers and by a genuine affection, the long hours of fatigue in the sick room and in the tribunal of penance, and the other works of the sacred ministry. In return for his labors in our behalf, gratitude for our parish priest should urge us to contribute joyfully to his support, and to soften the roughness of his life by adding to his frugal comforts. The true shepherd of souls looks for very little in this world; one of his chief rewards here below is the affection of his people.

Obedience is the natural outcome of respect and love. We are ready to obey him whom we respect and love, and this is the best way of showing our third and last duty. Our parish priest has been lawfully named a shepherd over a portion of the flock of Christ. He commands with an authority which comes down to him in an unbroken line, through pontiffs and bishops, from the Saviour Himself, who said, "Go teach all nations. . . He who hears you hears Me." When our parish priest, therefore, counsels, urges, commands, he does so with the sanction of the Universal Church and of its Founder whose ambassador he is.

Nor should we be chary in rendering homage to his authority or obedience to his wishes. The privileges of the pastor of souls is to teach by word and example. When he teaches he presupposes a spirit of submission to his voice not only in things that are obligatory, or otherwise commanded, but even very often in things that may be left to our own initiative. Naturally, the advice of one who is teacher and father at the same time, and whose vast experience gives his words a special cogency, should be listened to with becoming respect and submission. This is the dictate of sound common sense. It does not take a philosopher long to decide whether it is more reasonable that the head should obey the other members
of the body or that the body should follow the direction of the head. In all organized communities there must be a chief who rules and directs. When subordination to leadership is lacking the logical result is anarchy of thought and action. Insubordination and opposition, even in minor matters, are always the sources of great evils; in a parish they only too often lead souls to disaster.

It is also our duty as Catholics and as members of Christ's flock, to cooperate with those who are placed in spiritual authority over us. The interests of the Church necessarily demand a certain amount of lay action from her members; to labor for the salvation of souls should surely not be the exclusive privilege of the clergy. Happily, there are many who fully appreciate this truth; there are, in every parish, laymen who are willing to work with their pastor in things affecting the glory of God, and who thereby give both God and His ambassador ineffable consolations. Those laymen have not the sacerdotal halo on their brow, nor have they ever tasted the austere joys of the sacred ministry; but they are the unselfish helpers of God s priests, all the same, and they may look for their share in the reward reserved for those who have been formally chosen for the work of the sanctuary.

If it should happen, that the obligations of family, or state, or age, or health, prevent our lay-folk from cooperating actively in parish work, their zeal should not for that reason be rendered inactive. In prayer they have a powerful lever which they may use whenever they wish. Let parishioners, therefore, pray for their shepherds, that God may preserve them in health and actuate the zeal which their ministry calls for. Let parishioners pray for the works of their pastors, that these works may be meritorious in the sight of the Most High. Sad, indeed, should be the plight of a shepherd of souls who on the Day of Judgment would be forced to say: "Unhappy man that I am! I too have worked among the flocks; yet I am a castaway." If we respect, love and obey our pastors, we shall have done at least our share to prevent such a catastrophe.

Source: Fireside messages : adapted for reading in Catholic homes by Rev. E.J. Devine, S.J.

One of the deplorable results of the indifferent and lax spirit of the time is the gradual disappearance of the Catholic atmosphere form the home. Time there was, and that no longer than a generation ago, when a visitor could tell a Catholic home immediately upon his entrance. A crucifix upon the parlor mantel, and a statue of the Blessed Virgin or a picture of a favorite saint adorned the walls; but now, these articles of devotion are relegated to the bed-chambers, if indeed in many of the so-called Catholic homes of today they are permitted even there. The spirit of paganism has penetrated into Catholic homes to such an extent today that the crucifix has been superseded by the carnival or golf trophy, and the image of the Blessed Virgin by the picture of popular actresses.

Catholic Christian atmosphere is being dissipated by the fetid atmosphere of modern materialism, save for the "distinguished" Catholic, who, by tagging a medal of St. Christopher, the patron of travels, to his automobile, with never a prayer on his lip, expects thereby to save himself the expense of a smash-up. In these days of luxuries and modern vanities the custom of Catholic men raising their hats in respect to the Blessed Sacrament as they pass a Catholic Church is about the only evidence of Catholic atmosphere that we find in public life. The laws and prejudices of a portion of the people of America have so regulated manners and customs that it is not considered "good form" for Catholics to project their religious ideas on the former by any public display. As a result all customs and practices which create a distinctly Catholic atmosphere are confined to the home, and, sad to say, are fast disappearing from that.

Catholic atmosphere is perhaps more frequently found in country places and in small towns than in large cities. The bustling life of a city, the many pleasures and dissipations seem to leave little room for thought of decorating the home with Catholic pictures or ornaments.

It is only in the old-fashioned Catholic homestead that the Catholic atmosphere may be found an instinctively felt. Yet there are traditional memories in many a home when the evening found the family gathered before the crucifix or the picture of the Blessed Virgin in order to recite the "Rosary" and have family prayers in common. There are pious customs that are still kept up in some Catholic homes even now, and which give them a Catholic atmosphere that is unmistakable.

Protestants returning from certain parts of Europe are impressed by the "Catholic Atmosphere," and this has been the secret of the conversion many, especially of Anglicans. Speeding along the country roads it is not an uncommon thing to see a cross over the door of a house, or the image of the Blessed Virgin or a saint at its eave. The wayside shrines of the Crucifixion and of the Blessed Virgin, with pious peasants kneeling in prayer or respectfully doffing their hats as they pass, attract and impress.

In Continental Europe, too, in may towns and villages, as the priest carries the blessed Sacrament to some departing soul, the men, women and children follow in respectful devotion, often chanting piously the "Pange Lingua." Who would think of accompanying the Blessed Sacrament thus to the homes of the sick and dying, even in the most Catholic of our American cities? But there is one thing that we can all seek to do, and that is to restore the Catholic atmosphere of the homes where Catholics dwell. The Crucifix on the walls or mantel, the statues and pictures of the Sacred Heart, the Blessed Virgin and Saints, the tiny holy water font at the door, the gathering of the family for morning and evening prayer, or at least for the daily recitation of the Rosary in common - all these are practices in the Catholic home which cannot fail to impress the heart of youth so that the minds of the children may be influenced, and no amount of latter day indifference which they will not fail to meet in the world without can destroy such true and wholesome effects.

Source: Our Young People, 1916, The Morning Star

"Incorruption," says Holy Scripture, "bringeth near to God." (Wish. vi, 20.) Virginity has received in woman, through Mary, an almost divine consecration; it receives in the priest a still more striking glorification. It is by virginity that the priest and the divine Lamb meet daily at the hour of sacrifice; that they walk along the same rivers of purifying grace; that they repose under the same roof; that they sit at the same table and are separated neither day nor night. Chastity is likewise the primary condition of our (the priest's) strength; and it is to this virtue that the priesthood owes its greatest conquests.

'Oh, how beautiful is the chaste generation with glory: for the memory thereof is immortal, because it is known both with God and with men. It triumpheth, crowned forever, winning the reward of undefiled conflicts. (Wisdom iv, 1,2.)

Chastity raises the priest's to a level with the angels: "Just as purity makes man equal to the angels, indeed makes him more than an angel," says Eusebius, "so does sensuality brutalize man, aye, degrade him even below the brute."

"If you persevere in unsullied chastity," says Sixtus III, "you shall be as an angel in the sight of God, and like a God in the sight of men."

Chastity raises the priest to the understanding of the highest mysteries: "Chastity," says St. Ambrose, "soars above the clouds, the skies, nay above the very angels, above the stars of heaven. The chaste soul finds the Eternal Word in the bosom of the Father and drinks in his sweetness with her whole heart."

"The faithful soul that preserves her chastity," says St. Basil, "is so far advanced that she forms in herself, as in a most clear mirror, a likeness of the God of all purity."

Chastity fills the (priest's) soul with joy. "How sweet," says St. Augustine, "was it at once to me to be without the sweetness of those trifles! I dreaded to renounce the sweetness of those trifles, and now at once it was a great sweetness for me to give them up. Thou didst cast them forth from me, Thou true and highest Sweetness, and in place of them Thou didst thyself enter into my heart, sweeter than every pleasure." "Nothing so delights the faithful heart," says St. Cyprian, "as a conscience untarnished by any impure stain. To have overcome sensual pleasure is the highest pleasure: not is there any victory greater than that which is won over the passions."

Chastity unites (the priest) to Jesus by a certain mysterious tie. "Although all the just are spouses of Christ," says St. Anthony of Padua, "yet virgins are his spouses in a far more special manner; for as husband and wife are one flesh, so are virgins one flesh with Christ, their Spouse."

"Jesus," says St. Fulgentius, "is the fruit born by holy virginity; He is its glory and its reward. Holy virginity brought Jesus into the world; he is the spouse of virgins. He alone made virginity fruitful; He crowns the virgins with a special glory in heaven."

Source: The Catholic Priesthood, by Rev. Fr. Michael Muller 1885