Continuing Encyclical
on
The Catholic Priesthood
by
POPE PIUS XI
December 20, 1935
                                                                                                  
III

TRAINING FOR THE PRIESTHOOD

    The state of the Priesthood is thus more sublime and the Gifts it calls for very lofty.  Hence, Venerable Brethren, the inescapable necessity of giving Candidates for the Sanctuary a training correspondingly superior.
    Conscious of this necessity, the Church down the ages has shown a more tender solicitude and motherly care for the training of her Priests than for anything else.  She is not unaware that, as the Religious and Moral conditions of peoples depend in great measure upon their Priests, so, too, the future of the Priest depends on the training he has received.  The words of the Holy Ghost apply no less truly to him than to others: "A young man according to his way.  Even when he is old, he will not depart from it." (Prov., XXII, 6.)  Hence, the Church, moved by the Holy Ghost, has willed that everywhere Seminaries should be erected, where Candidates for the Priesthood may be trained and educated with singular care.  The Seminary is and should be the apple of your eye, Venerable Brethren, who share with Us the heavy weight of the Government of the Church; it is, and should be, the Chief Object of your solicitude.  Careful above all should be the choice of Superiors and Professors; and, in a most special manner, of the Spiritual Father, who has so delicate and so important a part in the nuture of the Priestly Spirit.  Give the best of your Clergy to your Seminaries; do not fear to take them from other positions.  These positions may seem of greater moment, but in reality their importance is not to be compared with that of the Seminaries, which is Capital and indispensable.  Seek also from elsewhere, wherever you can find them, men really fitted for this noble task.  Let them be such as teach Priestly Virtues rather by example than by words, men who are capable of imparting, together with learning, a solid, manly and Apostolic Spirit.  Make Piety, Discipline and Study flourish in the Seminary.  With prudent foresight, arm and fortify the immature minds of students both against the temptations of the present, and against the far more serious perils of the future.  For they will be exposed to all the temptations of the world, in the midst of which they must live, "that they save all." (Cf. Cor., IX, 22.)
    Now it is of great importance, as We have said, that Priests should have a learning adequate to the requirements of the age.  For the attainment of this, in addition to a solid classical education, there is required both instruction and training in Scholastic Philosophy "according to the method, and the mind and the Principles of St. Thomas Aquinas" --ad Angelici Doctoris rationem, doctrinam et principia. (Cod. Iur. Can., c. 1366, Para 2.)  This Our Illustrious Predecessor, Leo XIII, has called the philosophia perennis.  It is essential to the future Priest.  It will help him to a thorough understanding of  Dogma.  It will effectively forearm him against modern errors of whatever sort.  It will sharpen his mind to distinguish Truth from falsehood.  It will form him to habits of intellectual clearness, so necessary in any studies or problems of the future.  It will give him a great Superiority over others, whose mere erudition, perhaps, is wider but who lack Philosophical Training.

Common Seminaries Advocated
    There are some regions, where the Dioceses are small, or students unhappily few, or where there is a shortage of means and suitable men.  Hence it is impossible for every Diocese to have its own Seminary, equipped according to all the Regulations of Canon Law and other Prescriptions of the Church.  Where this happens, it is most proper that the Bishops of the District should help one another in brotherly Charity, should concentrate and unite their forces in a common Seminary, fully worthy of its High Purpose.  The great advantages of such concentration amply repay the sacrifices entailed in obtaining it.  It is indeed a sacrifice, grievous to the fatherly heart of a Bishop, to see his Clerics, even for a time, taken away from their Shepherd, who wishes himself to give his future co-workers his own Apostolic Spirit; and to see them taken away from the Diocese which is to be the field of their Ministry.  But these sacrifices will all be repaid with interest when these Clerics return as Priests.  They will be better formed, and more richly endowned with Spiritual Wealth, which they will spend with greater generosity and with greater profit to their Diocese.  Therefore, We have never let pass an opportunity to favor, and encourage and foster such efforts.  Often, in fact, We have suggested and recommended them.  On Our part, also, wherever We thought it necessary, We have Ourselves, as is well known, erected or improved or enlarged several such Regional Seminaries, not without heavy expense and trouble; and We will continue in the future, by the help of God, to apply Ourselves with all zeal to this work; for We hold it to be most conducive to the good of the Church.

Selection Of Candidates
    This achievement in the erection and management of Seminaries for the education of future Priests deserves all Praise. But it would be of little avail, were there any lack of care in the selecting and approving of Candidates.  In this selection and approval, all who are in charge of the Clergy should have some part: Superiors, Spiritual Directors and Confessors, each in the manner and within the limits proper to his Office.  They must indeed foster and strengthen Vocations with sedulous care; but with no less zeal they must discourage unsuitable Candidates, and in good time send them away from a path not meant for them.  Such are all youths who show a lack of necessary fitness, and who are, therefore, unlikely to persevere in the Priestly Ministry both worthily and becomingly.  In these matters hesitation and delay is a serious mistake and may do serious harm.  It is far better to dismiss an unfit student in the early stages; but if, for any reason, such dismissal has been delayed, the mistake should be corrected as soon as it is known.  There should be no human considerations or false mercy.  Such false mercy would be a real cruelty, not only towards the Church, to whom would be given an unfitted or unworthy Minister, but also towards the youth himself; for, thus embarked upon a false course, he would find himself exposed to the risk of becoming a stumbling block to himself and to others, with peril of eternal ruin.

Responsibility Of Seminary Heads
    The Head of the Seminary lovingly follows the youths entrusted to his care and studies the inclinations of every one.  His watchful and experienced eye will perceive, without difficulty, whether one or other have, or have not, a True Priestly Vocation.  This, as you well know, Venerable Brethren, is not established so much by some inner feeling or devout attraction, which may sometimes be absent or hardly perceptible; but rather by a right intention in the aspirant, together with a combination of physical, intellectual and moral qualities which make him fitted for such a State of Life.  He must look to the Priesthood solely from the noble motive of Consecrating himself to the service of God and the salvation of souls; he must likewise have, or at least strive earnestly to acquire, solid Piety, perfect Purity of life and sufficient knowledge such as We have explained on a previous page.  Thus he shows that he is called by God to the Priestly State.  Whoever, on the other hand, urged on, perhaps, by ill-advised parents, looks to this State as a means to temporal and earthly gains which he imagines and desires in the Priesthood, as happened more often in the past; whoever is intractable, unruly or undisciplined, has small taste for Piety, is not industrious, and shows little zeal for souls; whoever has a special tendency to sensuality, and after long trial has not proved he can conquer it; whoever has no aptitude for study and who will be unable to follow the prescribed courses with due satisfaction; all such cases show that they are not intended for the Priesthood.  By letting them go on almost to the threshold of the Sanctuary, superiors only make it ever more difficult for them to draw back; and, perhaps  even cause them to accept Ordination through human respect, without Vocation and without the Priestly Spirit.  Let Superiors of Seminaries, together with the Spiritual Directors and Confessors, reflect how weighty a responsibility they assume before God, before the Church, and before the youths themselves, if they do not take all means at their disposal to avoid a false step.  We declare, too, that Confessors and  Spiritual Directors could also be responsible for such a grave error; not indeed because they can take any outward action, since that is severely forbidden them by their most delicate Office itself, and often also by the inviolable Sacramental Seal; but because they can have a great influence on the souls of the individual students, and with Paternal firmness they should guide every one according to his Spiritual needs.  Should the Superiors, for whatever reason, not take steps of show themselves weak, then especially should Confessors and Spiritual Directors admonish the unsuited and unworthy, without any regard to human considerations, of their Obligation to retire while yet there is time; in this they should keep to the most secure opinion, which in this case is the one most in favor of the penitent, for it saves him from a step which could be for him eternally fatal.  If sometimes they should not see so clearly that an Obligation is to be imposed, let them at least, use all the Authority which springs from their Office and the Paternal affection they have for their Spiritual sons, and so induce those who have not the necessary fitness to retire of their own free will.  Let Confessors remember the words of St. Alphonsus Liguori on a similar matter: "In general . . . in such cases the more severity the Confessor uses with his Penitents, the more will he help them towards their salvation; and on the contrary, the more cruel will he be the more he is benign."  St. Thomas of Villanova called such over-kind Confessors: Imie pios--"wickedly kind;" such Charity is contrary to Charity. (St; Alph. De LIg., Oper. ascet., vol. 3 [ed. Marietti, 1847, p. 122].)
    The Chief responsibility, however, rests with the Bishop, who according to the severe Law of the Church: "Should not confer Holy Orders on anyone, unless from positive signs he is morally certain of Canonical Fitness; otherwise he not only sins grievously, but also places himself in danger of sharing in the sins of others." (Cod. Iur. Can., can. 973 Para 3.)  This Canon is a clear echo of the warning of the Apostle to Timothy: "Impose not hands lightly on any man, neither be partaker of other men's sins." (I tim., V, 22.)  "To impose hands lightly, " Our Predecessor St. Leo the Great expounds, "is to confer the Sacerdotal Dignity on persons not sufficiently approved: before maturity in age, before the merit of Obedience, before a time of testing, before trial of knowledge; and to be a partaker of other men's sins is for the Ordainer to become as unworthy as the unworthy man whom he Ordains;" (St. Leo the Great, Ep. 12 [Migne, P. L., 54, 647].)  for as St. John Chrysostom says, "You who have conferred the Dignity upon him must take the responsibility of both his past and his future sins." (St. John Chrys., Hom, 16 in Tim. [Migne, P. G., 62, 587].)

St. Charles Borromeo Quoted
    These are severe words, Venerable Brethren, yet still more dreadful is the responsibility which they declare, a responsibility which justified the great Bishop of Milan, St. Charles Borromeo in saying: "In this matter, my slighest neglect can involve me in very great sin." (St. Carol. Borromeo, Hom. ad Ordinandos, 1 iun. 1177 [Homiliae, ed. bibl. Ambros., Mediol., 1747, t. IV, p. 270].)  Listen to the warning of Chrysostom whom We have just quoted: "Impose not hands after the first trial, nor after the second, nor yet the third, but only after frequent and careful observation and searching examination." (St. John Chrysost., Hom., 16 in Tim. [Migne, P. G., 62, 587].)  This warning applies in an especial way to the question of the uprightness of life in Candidates for the Priesthood.  "It is enough," says the Holy Bishop and Doctor St. Alphonsus de Liguori, "that the Bishop know nothing evil of the Ordinand; he must have positive evidence of his uprightness." (S. Alf. M. de' Liguori, Theol. mor., de Sacram. Ordin., n. 803.)  Hence, do not fear to seem harsh if, in Virtue of your rights and fulfilling your Duty, you require such positive proofs of worthiness before Ordination; or if you defer an Ordination in case of doubt; because, as St. Gregory the Great eloquently teaches: "Cut from the forest beams fit for building; but do not place the weight of the building upon them at once.  Delay many days, until they are dried and made fit for the purpose; because, if this precaution be omitted, very soon they will break under the weight;" (S. Greg. the Great, Epist., lib. 9, ep. 106 [Migne, P. L., 70,  1031].)  or, to use the short but clear expression of the Angelic Doctor: "Holiness must come before Holy Orders . . . hence the burden of Orders should be placed only on walls seasoned with Sanctity, freed of the damp of sins." (St. Thom. Aquin., Summ. Theol., 2a-2ae, q. 189, a. 1, ad 3.)
    In short, let all Canonical Prescriptions be care fully obeyed, and let everyone put into practice the wise Rules on this subject, which We caused to be Promulgated a few years ago by the Sacred Congregation of the Sacraments. (Instructio super scrutinio candidatorum instituendo antequam ad ordines promoveantur, 27 Dec. 1930 [A. A. S., vol. XXIII, p. 120].)  Thus will the Church be saved much grief, and the faithful much scandal.
    We have also had similar regulations sent to Religious; (Instruction ad repremos religiosorum, etc. Moferatores de formatione clericali, etc., 1 Decl, 1931 [A. A. S., vol. XXIV, pp. 74-81].)  and while We urge upon all concerned their faithful observance, We now recall them to the attention of all Heads of Religious Institutes, who have youths destined for the Priesthood. They should consider as addressed also to them what We have recommended above concerning the formation of the Clergy; since it is they who present their students for Ordination, and the Bishop usually relies upon their judgment.

False Fear Of Too Few Priests
    Bishops and Religious Superiors should not be deterred from this needful severity by fear of diminishing the number of Priests for the Diocese or Institute.  The Angelic Doctor St. Thomas long ago proposed this difficulty, and answers it with his usual lucidity and Wisdom: "God never abandons His Church; and so the number of Priests will be always sufficient for the needs of the faithful, provided the worthy are advanced and the unworthy sent away." (St. Thom. Aquin., Summ. Theol.; Supplem., q. 36, a. 4, ad 1.)  The same Doctor and Saint, basing himself upon the severe words quoted by the Fourth Ecumenical Council of the Lateran, (Conc. Lat. IV, anno 1215, can. 22.)  observes to Our purpose: "Should it ever become impossible to maintain the present number, it is better to have a few good Priests than a multitude of bad ones." (St. Thom. Aquin., loc. cit.)  It was in this sense that We Ourselves, on the Solemn Occasion of the International Pilgrimage of Seminarists during the year of Our Priestly Jubilee, addressing an imposing group of Italian Archbishops and Bishops, reaffirmed that one well trained Priest is worth more than many trained badly or scarcely at all.  For such would be not merely unreliable but a likely source of sorrow to the Church. (Cf. Osservatore Romano, 69, n. 21,022, an. 1929, n. 176, 29-30 July.) What a terrifying account, Venerable Brethren, We shall have to give to the Prince of Shepherds, (Cf. I Petr., V, 4.) to the Supreme Bishop of souls, (Cf. I Petr., II, 25.)  if we have handed over these souls to incompetent guides and incapable leaders.

The Efficacy Of Prayer
    Yet although it remains unquestionably True that mere numbers should not be the chief concern of those engaged in the education of the Clergy, yet at the same time, all should do their utmost to increase the ranks of strong and zealous workers in the Vineyard of the Lord; the more so, as the Moral needs of Society are growing greater instead of less. Of all the means to this noble end, the easiest and the most effective is Prayer.  This is, moreover, a means within the power of everyone.  It should be assiduously used by all, as it was enjoined by Jesus Christ Himself: "The harvest, indeed, is great but the laborers are few.  Pray ye, therefore, the Lord of the harvest, that He send forth laborers into His harvest." (Matth., IX, 37-38.)  What Prayer could be more acceptable to the Sacred Heart of Our Savior?  What Prayer is more likely to be answered as promptly and bounteously as this, which meets so nearly the burning desire of that Divine Heart?  "Ask therefore, and it will be given unto you; (Matth., VII, 7.)  ask for good and Holy Priests and Our Lord will not refuse to send them to His Church, as ever He has done throughout the centuries.  In fact, it has been precisely in times which seemed least propitious, that the number of Priestly Vocations increased.  This is clear from Catholic Hagiography of the Nineteenth Century rich in splendid names on the rolls both of Secular and Regular Clergy.  One has only to think of those three splendid Saints whom We Ourselves had the consolation of Canonizing--St. John Mary Vianney, St. Joseph Benedict Cottolengo and St. John Bosco, men of truly lofty Holiness, every one in his special way.

Promotion Of Priestly Vocations
    Now God Hiimself liberally sows in the generous hearts of many young men this Precious Seed of Vocation; but human means of cultivating this Seed must not be neglected.  There are innumerable ways and countless Holy means suggested by the Holy Ghost; and all such salutary works which strive to preserve, promote and help Priestly Vocations, We Praise and Bless with all Our heart.  "No matter how we seek," says the lovable Saint of Charity, Vincent de Paul, "We shall always discover ourselves unable to contribute to anything more great than to the making of good Priests." (Cf. P. Renaudin, St. Vincent de Paul, ch. 5.)  In Truth nothing is more acceptable to God, of more Honor to the Church, and more profitable to souls than the Precious Gift of a Holy Priest.  If he who offers even a cup of water to one of the least of the Disciples of Christ "shall not lose his reward," (Matth., X, 42.)  what reward will he receive who places, so to speak, into the pure hands of a young Priest the Sacred Chalice, in which is contained the Blood of Redemption; who helps him to lift it up to Heaven, a pledge of peace and of Blessing for mankind?

Contribution Of Catholic Action
    And here Our thoughts turn gladly to that Catholic Action, so much desired and promoted and defended by Us.  For by Catholic Action the laity share in the Hierarchical Apostolate of the Church, and hence it cannot neglect this vital problem of Priestly Vocations.  Comfort has filled Our heart to see the Associates of Catholic Action everywhere distinguishing themselves in all fields of Christian activity, but especially in this.  Certainly the richest reward of such activity is that really wonderful number of Priestly and Religious Vocations which continue to flourish in their Organizations for the young.  This shows that these Organizations are both a fruitful ground of Virtue, and also a well guarded and well cultivated nursery, where the most beautiful and declare flowers may develop without danger.  May all members of Catholic Action feel the Honor which thus falls on their Association.  Let them be persuaded that, in no better way than by this work for an increase in the ranks of the Secular and Regular Clergy, can the Catholic laity really participate in the High Dignity of the "Kingly Priesthood" which the Prince of the Apostles attributes to the Whole Body of the Redeemed. (Cf. I Petr., II, 9.)

Influence Of The Christian Family
    But the first and most natural place where the Flowers of the Sanctuary should almost spontaneously grow and bloom, remains always the Truly and deeply Christian family.  Most of the Saintly Bishops and Priests whose "Praise the Church declares," (Cf. Eccl., XLIV, 15.)  owe the beginning of their Vocation and their Holiness to the example and teaching of a father strong in faith and manly virtues, of a pure and devoted mother, and of a family in which the love of God and neighbor, joined with simplicity of life, has reigned supreme.  To this Ordinary Rule of Divine Providence exceptions are rare and only serve to prove the Rule.  In an ideal home the parents, like Tobias and Sara, beg of God a numerous posterity "in which Thy Name may be Blessed for ever," (Tob., VIII, 9.)  and receive it as a Gift from Heaven and Precious Trust; they strive to instill into their children from their early years a Holy Fear of God, and True Christian Piety; they foster a tender Devotion to Jesus, the Blessed Sacrament and the Immaculate Virgin; they teach Respect and Veneration for Holy Places and Persons.  In such a home the children see in their parents a model of an upright, industrious and Pious life; they see their parents Holily loving each other in Our Lord, see them approach the Holy Sacraments frequently and not only obey the Laws of the Church concerning Abstinence and Fasting, but also observe the Spirit of Voluntary Christian Mortification; they see them Pray at home, gathering around them all the family, that Common Prayer may rise more acceptably to Heaven; they find them compassionate towards the distress of others and see them divide with the poor the much or the little they possess.  In such a home it is scarcely possible that, while all seek to copy their parents' example, none of the sons should listen to and accept the Invitation of the Divine Master: "Come ye after Me, and I will make you to be fisthers of men." (Matth., IV, 19.)  Blessed are those Christian parents who are able to accept without fear the Vocations of their sons, and see in them a signal Honor for their family and a mark of the special love and Providence of Our Lord.  Still more Blessed, if, as was oftener the case in ages of greater Faith, they make such Divine Visitations the object of their earnest Prayer.
    Yet it must be confessed with sadness that only too often parents seem to be  unable to resign themselves to the Priestly or Religious Vocations of their children.  Such parents have no scruple in opposing the Divine Call with objections of all kinds; they even have recourse to means which can imperil not only the Vocation to a more perfect State, but also the very conscience and the Eternal Salvation of those souls they ought to hold so dear.  This happens all too often in the case even of parents who glory in being sincerely Christian and Catholic, especially in the higher and more cultured classes.  This is a deplorable abuse, like that unfortunately prevalent in Centuries past, of forcing children into the Ecclesiastical Career with the fitness of a Vocation. (Cod. Iur. Can., can. 971.)  It hardly does Honor to those higher classes of society, which are on the whole so scantly represented in the ranks of the Clergy.  The lack of Vocations in families of the middle and upper classes may be partly explained by the dissipations of modern life, the seductions, which especially in the larger cities, prematurely awaken the passions of youth; the schools in many places which scarcely conduce to the development of Vocations.  Nevertheless, it must be admitted that such a scarcity reveals a deplorable falling off of Faith in the families themselves.  Did they indeed look at things in the Light of Faith, what greater Dignity could Christian parents desire for their sons, what Ministry more noble, than that which, as We have said, is worthy of the Veneration of men and Angels?  A long and sad experience has shown that a Vocation betrayed--the word is not to be thought too strong--is a source of tears not only for the sons but also for the ill-advised parents; and God grant that such tears be not so long delayed as to become Eternal Tears.

    And now, finally, to you dear Children, Priests of the Most High, both Secular and Regular the world over, We address Our words.  You are "Our Glory and Joy," (I thess., II, 20.)  you, who with such generosity bear the "burden of the day and the heats," (Matth., XX, 12.)  you, who so powerfully help Us and Our Brethren of the Episcopate in fulfilling the Duty of feeding the Flock of Christ.  To you We send Our Paternal thanks and Our warmest encouragement.  We know and fully appreciate your admirable zeal; and to it, in the needs of the present, We make this heartfelt appeal.  These needs are becoming daily Graver.  All the more must your redeeming work grow and intensify; for "you are the Salt of the earth, and the Light of the world." (Matth., V, 13-14.)
    If, however, your work is to be Blessed by God and produce abundant fruit, it must be rooted in Holiness of life.  Sanctity as We said above, is the Chief and most Important Endowment of the Catholic Priest.  Without it other Gifts will not go far; with it, even supposing other Gifts be meager, the Priest can work marvels.  We have the example of St. Joseph of Cupertino, and in times nearer to our own, of that humble Cure' d'Ars, St. John Mary Vianney, of whom We have already spoken; whom We have willed to set up before all Parish Priests as their Model and Heavenly Patron.  Therefore with the Apostle of the Gentiles, We say to you: "Behold your Vocations;" (Cf. I Cor., I, 26.)  and beholding it, you cannot fail to value ever more highly the Grace given to you in Ordination and to strive to "walk worthily of the Vocation in which you are called." (Eph., IV, 1.)

Exhortation Of Pope Pius X
    In this striving you will be most wonderfully helped by a Practice commended by Our Predecessor of Holy Memory, Pius X.  This commendation is contained in that "Exhortation to the Catholic Clergy," which he wrote with such unction and affection. (Haerent animo, 4 Aug., 1908 [A. A. S., vol. 41, pp. 555-577].)  This We warmly recommend you to read.  In it, among all the means to preserve and increase the Grace of the Priesthood, he placed first the use of the Spiritual Exercises. (Ibid., p. 575.)  This means We Ourselves have also frequently recommended; and particularly in Our Encyclical Letter Mens Nostra, (Litt. Encycl. Mens Nostra, 20 Dec. 1929 [A. A. S., vol. XXI [1929], pp. 689-706].)  We have Paternally and Solemnly urged it upon all Our sons, but more especially upon Our Priests.  As the year of Our Priestly Jubilee drew to a close, We could find no better and more salutary reminder of that happy Anniversary, than to give to Our sons an invitation, through the above mentioned Letter, to draw more copiously from the waters of Life springing up into Life Everlasting, (Cf. John, IV, 14.)  this inexhaustible Fountain Providentially opened by God to His Church.  Again now, to you My Dear Brethren, who are all the closer to Us because you work more directly with Us to establish the Kingdom of Christ upon earth, We believe We cannot give better proof of Our Fatherly affection than by exhorting you most fervently to make use of this means of Sanctification, to the best of your abilities.  Take for your Guide those Principles and Norms laid down by Us in the above mentioned Encyclical.  It is not enough to withdraw to the Sacred Seclusion of the Spiritual Exercises only at the intervals and in the exact measure prescribed by Ecclesiastical Law (Cf. Cod. Iur. Can., cc. 126, 595, 1001, 1367.)  but you should enter into Retreat more often and for longer periods, as far as possible to you, and you should Consecrate, in addition, a day of each month to more Fervent Prayer and greater Recollection, (Cf. Litt. encycl. Mens Nostra circa finem: A. A. S., vol. XXI [1929], p. 705.)  according to the Practice of Priests of greater zeal.

Fruits Of Retreats And Recollection
    In such Retreats and Recollection even one who may have entered in sortem Domini, not by the straight way of a True Vocation, but for earthly or less noble motives, will be able to "stir up the Grace of God." (II Tim., I, 6.)  For he, too, is now indissolubly bound to God and the Church, and so nothing remains for him but to follow the advice of St. Bernard: "If Sanctity of life did not precede, let it at least follow . . . for the future make good your ways and ambitions and make Holy your Ministry." (St. Bern. Abb., Epist. 27 ad Arduitionem [Migne, P. L., 182, 131].)  The Grace of God, and specifically that Grace proper to the Sacrament of Holy Orders, will not fail to lend aid, if he sincerely wishes to correct whatever was originally amiss in his purpose or conduct.  However it may have come about that he undertook the Obligations of the Priesthood, the abiding Grace of this Divine Sacrament will not be wanting in Power to enable him to fulfill them.

Need For Spiritual Awakening
    Each and all of you, then, from the Recollection and Prayer of a Retreat will come out fortified against the snares of the world, quickened by lively zeal for the Salvation of Souls, and enkindled with the love of God, as befits Priests in times like the present.  For together with so much corruption and diabolical malice, there is everywhere felt a Powerful Religious and Spiritual awakening, a Breath of the Holy Ghost, sent forth over the world to Sanctify it, and renew with its creative force the face of the earth. (Cf. Ps. 103, 30.)  Filled with the Holy Ghost you will communicate this love of God like a Holy Fire to all who approach you, becoming in a True Sense Bearers of Christ in a disordered society, which can hope for salvation from Jesus Christ alone, since He, and He alone, is ever "the True Savior of the world." (John, IV, 42.)
    Before concluding, We turn Our thoughts and Our words, with very special tenderness to you who are still in your studies for the Priesthood; and urge you from the depth of Our heart to prepare yourselves with all seriousness for the great task to which God calls you.  You are the Hope of the Church and of the people, who look for so much, or rather everything, to you.  For to you they look for that living and life-giving knowledge of God and of Jesus Christ, in which is Eternal Life. (Cf. Joh, XVIII, 3.)  In Piety, Purity, Humility, Obedience, Discipline and Study strive then to make yourselves Priests after the Heart of God; We assure you that in the task of fitting yourselves for the Priesthood by solid Virtue and Learning, no care, no diligence, no energy can be too great; because upon it so largely depend all your future Apostolic Labors.  See to it that on the day of your Ordination to the Priesthood, the Church find you in fact such as she wishes you to be, that is "replenished with Heavenly Wisdom, irreproachable in life and established in the ways of Grace," so that "the sweet odor of your life may be a delight to the Church of Christ, that both by word and good example you may build the house, that is, the family of God." (Pont. Rom., de Ordinat. Presbyt.)

Continue Traditions Of Priesthood
    Only thus can you continue the Glorious Traditions of the Catholic Priesthood and hasten that most auspicious hour when it will be given to all humanity to enjoy the Fruits of the Peace of Christ in the Kingdom of Christ.
    And before concluding Our Letter, to you, Venerable Brethren in the Episcopate, and through you to all Our Beloved sons of both Clergy, We are happy to add a Solemn Proof of Our Gratitude for the Holy co-operation by which, under your guidance and example, this Holy Year of Redemption has been made so Fruitful to souls.  We wish to perpetuate the memory and the Glory of that Priesthood, of which Ours and yours, Venerable Brethren, and that of all Priests of Christ, is but a participation and continuation.  We have thought it opportune, after consulting the Sacred Congregation of Rites, to prepare a Special Votive Mass, for Thursdays, according to Liturgical Rules: De summo et aeterno Iesu Christi Sacerdotio, to honor "Jesus Christ, Supreme and Eternal Priest."  It is Our pleasure and consolation to publish this Mass together with this, Our Encyclical Letter.

Holy Father's Apostolic Blessing
    There only remains for Us, Venerable Brethren, to impart to all the Apostolic and Paternal Benediction, which all expect and desire from their common Father.  May it be a Blessing of Thanksgiving for all the benefits poured out by Divine Providence in these Extraordinary Holy Years of the Redemption; may it be a Blessing of good augury for the New Year which is about to begin.
    Given at Rome, at Saint Peter's, the twentieth day of December 1935, in the fifty-sixth Anniversary of Our Priesthood, the fourteenth of Our Pontificate.

                                                                                            POPE PIUS XI

    As Peter was given a new name so does the new Supreme Pontiff become known by another.  After the election he extends his first blessing to the people -- a Benediction which was not given in the open for years until Pope Pius XI established the custom.
    The Coronation, one of the most magnificent of Vatican Ceremonies, takes place shortly after the election.  With the Pope carried high in a golden chair and attended by brilliantly attired chamberlains and soldiers, the Coronation Mass is an unrivaled spectacle of beauty, dignity, and ancient pageantry.  At the Coronation, in the midst of the pomp and splendor, a master of ceremonies recites in Latin: "Holy Father, thus does the glory of the world pass away."  As the first Cardinal Deacon places the three-crowned Tiara on the head of the Pope, he says: "Receive the three-crowned Tiara, and know that thou are the Father of Princes and Kings, the Pastor of the earth, and Vicar of Jesus Christ, to Whom be honor and glory forever.  Amen."
    The CORONATION of Pope Pius XII took place on the balcony of St. Peter's in March 1939.  (From the book "the Vatican and Holy Year" by Stephen S. Fenichell & Phillip Andrews -- 1950 edition.)

    (Tradition is an equal part [along with the Bible] of the Authoritative Teaching of the Church -- From the book "The Immaculate Way" by Brian Farrely, S.S.M. -- 1963 edition.)

 Section I
 Section II

 The True Answer To World Peace -- uswest site
 Triumph Of Church -- uswest site

 The True Answer To World Peace -- reagan site
 Triumph Of Mary -- reagan site