On the Restoration of All Things In Christ

Pope St Pius X's landmark encyclical unsurprisingly contains a large section dedicated to priests and seminarians, I have pasted the relevant section:

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E SUPREMI

Encyclical of Pope St Pius X On The Restoration of All Things In Christ

As to the means to be employed in attaining this great end, it seems superfluous to name them, for they are obvious of themselves. Let your first care be to form Christ in those who are destined from the duty of their vocation to form Him in others. We speak of the priests, Venerable Brethren. For all who bear the seal of the priesthood must know that they have the same mission to the people in the midst of whom they live as that which Paul proclaimed that he received in these tender words: "My little children, of whom I am in labor again until Christ be formed in you" (Gal. iv., 19). But how will they be able to perform this duty if they be not first clothed with Christ themselves? and so clothed with Christ as to be able to say with the Apostle: "I live, yet not I, but Christ lives in me" (Ibid. ii., 20). "For me to live is Christ" (Phlipp. i., 21). Hence although all are included in the exhortation "to advance towards the perfect man, in the measure of the age of the fullness of Christ" (Ephes. iv., 3), it is addressed before all others to those who exercise the sacerdotal ministry; thus these are called another Christ, not merely by the communication of power but by reason of the imitation of His works, and they should therefore bear stamped upon themselves the image of Christ.
This being so, Venerable Brethren, of what nature and magnitude is the care that must be taken by you in forming the clergy to holiness! All other tasks must yield to this one. Wherefore the chief part of your diligence will be directed to governing and ordering your seminaries aright so that they may flourish equally in the soundness of their teaching and in the spotlessness of their morals. Regard your seminary as the delight of your hearts, and neglect on its behalf none of those provisions which the Council of Trent has with admirable forethought prescribed. And when the time comes for promoting the youthful candidates to holy orders, ah! do not forget what Paul wrote to Timothy: "Impose not hands lightly upon any man" (I. Tim. v., 22), bearing carefully in mind that as a general rule the faithful will be such as are those whom you call to the priesthood. Do not then pay heed to private interests of any kind, but have at heart only God and the Church and the eternal welfare of souls so that, as the Apostle admonishes, "you may not be partakers of the sins of others" (Ibid.). Then again be not lacking in solicitude for young priests who have just left the seminary. From the bottom of Our heart, We urge you to bring them often close to your breast, which should burn with celestial fire -- kindle them, inflame them, so that they may aspire solely after God and the salvation of souls. Rest assured, Venerable Brethren, that We on Our side will use the greatest diligence to prevent the members of the clergy from being drawn to the snares of a certain new and fallacious science, which savoureth not of Christ, but with masked and cunning arguments strives to open the door to the errors of rationalism and semi-rationalism; against which the Apostle warned Timothy to be on his guard, when he wrote: "Keep that which is committed to thy trust, avoiding the profane novelties of words, and oppositions of knowledge falsely so called which some promising have erred concerning the faith" (I. Tim. vi., 20 s.). This does not prevent Us from esteeming worthy of praise those young priests who dedicated themselves to useful studies in every branch of learning the better to prepare themselves to defend the truth and to refute the calumnies of the enemies of the faith. Yet We cannot conceal, nay, We proclaim in the most open manner possible that Our preference is, and ever will be, for those who, while cultivating ecclesiastical and literary erudition, dedicate themselves more closely to the welfare of souls through the exercise of those ministries proper to a priest jealous of the divine glory. "It is a great grief and a continual sorrow to our heart" (Rom. ix., 2) to find Jeremiah's lamentation applicable to our times: "The little ones asked for bread, and there was none to break it to them" (Lam. iv., 4). For there are not lacking among the clergy those who adapt themselves according to their bent to works of more apparent than real solidity -- but not so numerous perhaps are those who, after the example of Christ, take to themselves the words of the Prophet: "The Spirit of the Lord hath anointed me, hath sent me to evangelize the poor, to heal the contrite of heart, to announce freedom to the captive, and sight to the blind" (Luke iv., 18-19).
Yet who can fail to see, Venerable Brethren, that while men are led by reason and liberty, the principal way to restore the empire of God in their souls is religious instruction? How many there are who mimic Christ and abhor the Church and the Gospel more through ignorance than through badness of mind, of whom it may well be said: "They blaspheme whatever things they know not" (Jude ii., 10). This is found to be the case not only among the people at large and among the lowest classes, who are thus easily led astray, but even among the more cultivated and among those endowed moreover with uncommon education. The result is for a great many the loss of the faith. For it is not true that the progress of knowledge extinguishes the faith; rather is it ignorance, and the more ignorance prevails the greater is the havoc wrought by incredulity. And this is why Christ commanded the Apostles: "Going forth teach all nations" (Matth. xxviii., 19).
But in order that the desired fruit may be derived from this apostolate and this zeal for teaching, and that Christ may be formed in all, be it remembered, Venerable Brethren, that no means is more efficacious than charity. "For the Lord is not in the earthquake" (III Kings xix., II) -- it is vain to hope to attract souls to God by a bitter zeal. On the contrary, harm is done more often than good by taunting men harshly with their faults, and reproving their vices with asperity. True the Apostle exhorted Timothy: "Accuse, beseech, rebuke," but he took care to add: "with all patience" (11. Tim. iv., 2). Jesus has certainly left us examples of this. "Come to me," we find Him saying, "come to me all ye that labor and are burdened and I will refresh you" (Matth. xi., 28). And by those that labor and are burdened he meant only those who are slaves of sin and error. What gentleness was that shown by the Divine Master! What tenderness, what compassion towards all kinds of misery! Isaias has marvelously described His heart in the words: "I will set my spirit upon him; he shall not contend, nor cry out; the bruised reed he will not break, he will not extinguish the smoking flax" (Is. xlii., 1, s.). This charity, "patient and kind" (1. Cor. xiii., 4.), will extend itself also to those who are hostile to us and persecute us. "We are reviled," thus did St. Paul protest, "and we bless; we are persecuted and we suffer it; we are blasphemed and we entreat" (1. Cor., iv., 12, s.). They perhaps seem to be worse than they really are. Their associations with others, prejudice, the counsel, advice and example of others, and finally an ill-advised shame have dragged them to the side of the impious; but their wills are not so depraved as they themselves would seek to make people believe. Who will prevent us from hoping that the flame of Christian charity may dispel the darkness from their minds and bring to them light and the peace of God? It may be that the fruit of our labors may be slow in coming, but charity wearies not with waiting, knowing that God prepares His rewards not for the results of toil but for the good will shown in it.
It is true, Venerable Brethren, that in this arduous task of the restoration of the human race in Christ neither you nor your clergy should exclude all assistance. We know that God recommended every one to have a care for his neighbor (Eccli. xvii., 12). For it is not priests alone, but all the faithful without exception, who must concern themselves with the interests of God and souls -- not, of course, according to their own views, but always under the direction and orders of the bishops; for to no one in the Church except you is it given to preside over, to teach, to "govern the Church of God which the Holy Ghost has placed you to rule" (Acts xx., 28). Our predecessors have long since approved and blessed those Catholics who have banded together in societies of various kinds, but always religious in their aim. We, too, have no hesitation in awarding Our praise to this great idea, and We earnestly desire to see it propagated and flourish in town and country. But We wish that all such associations aim first and chiefly at the constant maintenance of Christian life, among those who belong to them. For truly it is of little avail to discuss questions with nice subtlety, or to discourse eloquently of rights and duties, when all this is unconnected with practice. The times we live in demand action -- but action which consists entirely in observing with fidelity and zeal the divine laws and the precepts of the Church, in the frank and open profession of religion, in the exercise of every kind of charitable works, without regard to selfinterest or worldly advantage. Such luminous examples given by the great army of soldiers of Christ will be of much greater avail in moving and drawing men than words and sublime dissertations; and it will easily come about that when human respect has been driven out, and prejudices and doubting laid aside, large numbers will be won to Christ, becoming in their turn promoters of His knowledge and love which are the road to true and solid happiness. Oh! when in every city and village the law of the Lord is faithfully observed, when respect is shown for sacred things, when the Sacraments are frequented, and the ordinances of Christian life fulfilled, there will certainly be no more need for us to labor further to see all things restored in Christ. Nor is it for the attainment of eternal welfare alone that this will be of service -- it will also contribute largely to temporal welfare and the advantage of human society. For when these conditions have been secured, the upper and wealthy classes will learn to be just and charitable to the lowly, and these will be able to bear with tranquillity and patience the trials of a very hard lot; the citizens will obey not lust but law, reverence and love will be deemed a duty towards those that govern, "whose power comes only from God" (Rom. xiii., 1). And then? Then, at last, it will be clear to all that the Church, such as it was instituted by Christ, must enjoy full and entire liberty and independence from all foreign dominion; and We, in demanding that same liberty, are defending not only the sacred rights of religion, but are also consulting the common weal and the safety of nations. For it continues to be true that "piety is useful for all things" (I. Tim. iv., 8) -- when this is strong and flourishing "the people will" truly "sit in the fullness of peace" (Is. xxxii., 18).
May God, "who is rich in mercy" (Ephes. ii., 4), benignly speed this restoration of the human race in Jesus Christ for "it is not of him that willeth, or of him that runneth, but of God that showeth mercy" (Rom. ix., 16). And let us, Venerable Brethren, "in the spirit of humility" (Dan. iii., 39), with continuous and urgent prayer ask this of Him through the merits of Jesus Christ. Let us turn, too, to the most powerful intercession of the Divine Mother -- to obtain which We, addressing to you this Letter of Ours on the day appointed especially for commemorating the Holy Rosary, ordain and confirm all Our Predecessor's prescriptions with regard to the dedication of the present month to the august Virgin, by the public recitation of the Rosary in all churches; with the further exhortation that as intercessors with God appeal be also made to the most pure Spouse of Mary, the Patron of the Catholic Church, and the holy Princes of the Apostles, Peter and Paul.
And that all this may be realized in fulfillment of Our ardent desire, and that everything may be prosperous with you, We invoke upon you the most bountiful gifts of divine grace. And now in testimony of that most tender charity wherewith We embrace you and all the faithful whom Divine Providence has entrusted to Us, We impart with all affection in the Lord, the Apostolic Blessing to you, Venerable Brethren, to the clergy and to your people."

The encyclical can be read in full here and I urge you to do so.

Encyclical of Pope St Pius X

This encyclical of Pope St Pius X to the Bishops and Archbishops of Italy sheds a light on one of the key motivations behind Pope St Pius X's actions and writings as well pertinent and important observations on the necessity of obedence and the evil of modernism in the Clergy. As the encyclical is fairly short I have presented it in full below:

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ON THE CLERGY IN ITALY

PIENI L'ANIMO
Encyclical of Pope Pius X promulgated on July 28, 1906.

To the Venerable Brethren, the Archbishops, and Bishops of Italy.

Venerable Brethren, Health and the Apostolic Blessing.

Our soul is fearful of the strict rendering that We shall one day be called upon to make to Jesus Christ, the Prince of Pastors, concerning the flock He entrusted to Our care. We pass each day with great solicitude in preserving as much as possible the faithful from the dangerous evils that afflict society at the present time. Therefore, We consider addressed to Us the words of the Prophet: "Cry, cease not, lift up thy voice like a trumpet."(1) Accordingly, sometimes by speech and sometimes by letter We constantly warn, beseech, and censure, arousing, above all, the zeal of Our Brethren in the Episcopate so that each one of them will exercise the most solicitous vigilance in that portion of the flock over which the Holy Spirit has placed him.

The cause which now moves Us to raise Our voice is of very serious importance. It demands all the attention of your mind and all the energy of your pastoral office to counteract the disorder which has already produced the most destructive effects. If this disorder is not radically removed with a firm hand, even more fatal consequences will be felt in the coming years. In fact, Venerable Brethren, We have letters, full of sadness and tears, from several of you, in which you deplore the spirit of insubordination and independence displayed here and there among the clergy. Most assuredly, a poisonous atmosphere corrupts men's minds to a great extent today, and the deadly effects are those which the Apostolic Saint Jude formerly described: "These men also defile the flesh, disregard authority, deride majesty."(2) That is to say, over and above the most degrading corruption of manners there is also an open contempt for authority and for those who exercise it. What overwhelms Us with grief, however, is the fact that this spirit should creep into the sanctuary even in the least degree, infecting those to whom the words of Ecclesiasticus should most fittingly be applied: "Their generation, obedience and love."(3) This unfortunate spirit is doing the damage especially among young priests, spreading among them new and reprehensible theories concerning the very nature of obedience. In order to recruit new members for this growing troop of rebels, what is even more serious is the fact that such maxims are being more or less secretly propagated among youths preparing for the priesthood within the enclosure of the seminaries.

We therefore consider it Our duty, Venerable Brethren, to appeal to your conscience to see that you do not spare any effort and with a firm hand and constant resolve you do not hesitate to destroy this evil seed which carries with it such destructive consequences. Never forget that the Holy Spirit has placed you to rule. Remember Saint Paul's command to Titus: "Rebuke with all authority. Let no one despise thee."(4) Be firm in demanding that obedience from your priests and clerics which is a matter of absolute obligation for all the faithful, and constitutes the most important part of the sacred duty of priests.

Take the proper means necessary for the diminution of these quarrelsome souls. Bear well in mind, Venerable Brethren, the Apostle's warning to Timothy: "Do not lay hands hastily upon anyone."(5) In fact, haste in admitting men to Sacred Orders naturally opens the way to a multiplication of people in the sanctuary who do not increase joy. We know that there are cities and dioceses where, far from there being any reason to lament the dearth of clergy, the clergy greatly exceed the needs of the faithful. Venerable Brethren, what reason is there for imposing hands so frequently? In those places where the lack of clergy is no sufficient reason for haste in so important a matter and the clergy are more numerous than the requirements demand, nothing excuses from the most delicate caution and the greatest exactitude in selecting those who are to receive the sacerdotal honor. The eagerness of the aspirants is no excuse for haste. The priesthood that Jesus Christ instituted for the salvation of souls is by no means a human profession or office which anyone desiring it for any reason can say he has a right to receive. Therefore, let the Bishops call young men to sacred orders, not according to the desires or pretexts of the aspirants, but, as the Council of Trent prescribes, according to the needs of the dioceses. In this task they can select only those who are really suitable and dismiss those who have inclinations contrary to the priestly vocation. The most dangerous of these inclinations are a disregard for discipline and that pride of mind which fosters it.

In order that young men who display qualities suitable for the sacred ministry may not be lacking, Venerable Brethren, We wish to insist most earnestly on what We have already frequently pointed out. That is to say, you have a very serious obligation before God of guarding and fostering most solicitously the proper conduct of the seminaries. Your priests will be as you have trained them. The letter of December 8, 1902, which Our most prudent Predecessor addressed to you as a testament from his long Pontificate is very important.(6) We desire to add nothing new to it; We shall merely remind you of the rules it lays down. We especially recommend the immediate execution of Our orders, published through the Sacred Congregation of Bishops and Regulars, on the concentration of the seminaries especially for the study of philosophy and theology. In this way the great advantage resulting from the separation of the major and minor seminaries and the no less great advantage of the necessary instruction of the clergy will be secured.

Let the seminaries be jealously guarded in order that a proper atmosphere will be maintained. Let them always be destined exclusively for preparing youths, not for civil careers, but for the noble vocation of being ministers of Christ. Let philosophy, theology, and the related sciences, especially Sacred Scripture, be studied along the lines of pontifical directives: according to the teaching of Saint Thomas which Our venerable Predecessor so often recommended, and We Ourselves recommended in the Apostolic Letter of January 23, 1904.(7) Therefore, let the Bishops exercise the most prudent vigilance towards the professors' teachings. Let them recall those who run after certain dangerous novelties to their sense of duty. If they do not profit from these warnings, let them be removed-cost what it may -- from their teaching position. Young clerics are forbidden to frequent the universities unless the Bishops think there are very good reasons and necessary precautions have been taken. Seminarians are absolutely forbidden to take part in external activities. Accordingly. We forbid them to read newspapers and periodicals, excepting, in the case of the latter, those with solid principles and which the Bishop deems suitable for their study. Let discipline continue to be fostered with renewed vigor and vigilance. Finally, in every seminary there must be a spiritual director. He is to be a man of extraordinary prudence and experienced in the ways of Christian perfection. With untiring zeal he must train the young men in solid piety, the primary foundation of the spiritual life. Venerable Brethren, if these rules are conscientiously and religiously followed they will be your sure guarantee of seeing a clergy growing up around you which will be your joy and your crown.

If these instructions are not observed, the problem of insubordination and independence which We now lament will be even more aggravated by some of the younger clergy and cause even more harm. This is especially so since those who are subject to this reprobate spirit are not lacking, and, abusing the sacred office of preaching, they are its outspoken promoters and apostles, to the detriment and scandal of the faithful.

On July 31, 1894, Our Predecessor, through the Sacred Congregation of Bishops and Regulars, called the Bishops' attention to this very serious problem.(8) The regulations and norms set up in that Pontifical document We now affirm and renew, commanding the Bishops to form their conscience according to it, lest the words of the Prophet Nahum might be applied to any of them: "Thy shepherds have slumbered."(9) No one can have the faculty of preaching "unless he first be approved of in life, knowledge and morals."(10) Priests of other dioceses should not be allowed to preach unless they have testimonial letters from their own Bishop. Let the subject of their sermons be that which the Divine Savior indicated when He said: "Preach the gospel(11) . . . teaching them to observe all that I commanded you."(12) Or, according to the Council of Trent, "announcing to them the vices they should avoid and the virtues they should follow in order to escape eternal punishment and attain heavenly glory."(13) Therefore, let those arguments better suited to journalistic campaigns and lecture halls be completely banished from the holy place. Let moral preaching be preferred to sermons which are, to say the least, fruitless. Let the preacher speak "not in the persuasive words of wisdom, but in the demonstration of the Spirit and of power."(14) The principal source, therefore, from which preaching will derive its strength will be the Sacred Scriptures, understood not according to the private judgment of minds very frequently blinded by passions, but according to the traditions of the Church and the interpretations of the holy Fathers and Councils.

According to these rules, Venerable Brethren, you should judge those to whom you will entrust the ministry of the divine word. Whenever you find any of them departing from these rules, being more concerned with their own interests than those of Jesus Christ and more anxious for worldly applause than the welfare of souls, warn and correct them. If that proves insufficient, be firm in removing them from an office for which they have proven themselves unworthy. You should be especially diligent in employing this vigilance and severity since the ministry of preaching belongs in a special way to you, and is one of the chief functions of the Episcopal Office. Whoever outside your rank preaches, he does so only in your name and in your place. It follows, therefore, that you are always responsible before God for the way in which the bread of the divine word is distributed to the faithful. In order to remove all responsibility from Our shoulders, We notice and command all Ordinaries to discontinue or suspend, after charitable warnings, any preacher, be he secular or regular, and even if it be during a course of sermons, who does not completely obey the regulations laid down in the above-mentioned Instruction of the Congregation of Bishops and Regulars. Better by far would it be if the faithful were satisfied with the simple homilies and explanations of the Catechism their parish priests offer them than to attend sermons that do more harm than good.

Another field where the junior clergy find a wide scope and great stimulus for maintaining and advocating exemption from every bond of legitimate authority is the so-called Popular Christian Action. This action, Venerable Brethren, is not in itself reprehensible, nor by its nature does it lead to contempt of authority. Many, however, misunderstanding its nature, have voluntarily abandoned the rules laid down for its promotion by Our Predecessor of immortal memory.

You are aware that We are referring to the Instruction on Popular Christian Action which, by command of Leo XIII, the Sacred Congregation of Extraordinary Ecclesiastical Affairs issued on January 27, 1902, and which was sent to each one of you to carry out in your dioceses.(15) For Our part, We maintain and, with the fullness of Our power, We renew these instructions with each and every one of their regulations. Similarly We confirm and renew all the orders We issued in the motu proprio of December 18, 1903, on Popular Christian Action(16) along with the Circular Letter dated July 28, 1904, of Our beloved son, the Cardinal Secretary of State.(17)

Concerning the founding and directing of newspapers and periodicals, the clergy must faithfully follow Article 42 of the Apostolic Constitution "Officiorum," namely, "Clerics are forbidden to direct newspapers or periodicals without the previous consent of the Ordinaries."(18) Similarly, without the previous consent of the Ordinary, no cleric can publish any kind of writing, be it concerned with a religious, moral, or merely technical subject. Before the founding of circles and societies their rules and constitutions must be examined and approved by the Ordinary. No priest or cleric can lecture on Popular Christian Action or any other subject without the permission of the Ordinary of the place. Language which might inspire aversion for the higher classes is, and can only be regarded as, altogether contrary to the true spirit of Christian charity. Likewise, all terms smacking of an unhealthy novelty in Catholic publications are condemnable, such as those deriding the piety of the faithful, or pointing out a new orientation of the Christian life, new directions of the Church, new aspirations of the modern soul, a new social vocation of the clergy, or a new Christian civilization.

While it is a very praiseworthy thing for the clergy, and especially the younger clergy, to go to the people, nevertheless, they must proceed in this matter with due obedience to authority and the commands of their ecclesiastical superiors. In devoting themselves according to this submission to the cause of Popular Christian Action, their noble duty must be "to rescue the children of the people from ignorance of spiritual and eternal things, encouraging them by their kindness to live honestly and virtuously; to strengthen adults in the faith, fortifying them in the practice of the Christian life by removing all contrary influences; to foster among the Catholic laity those institutions which are really instrumental in improving the moral and material welfare of the masses; and above all, to defend the principles of evangelical justice and charity, applying equally to everyone the rights and duties of civil society. . . Let them, moreover, be ever mindful that even among the people the priest should inviolately preserve his novel character as a minister of God, being placed at the head of his brethren for their salvation.(19) In devoting himself to the people should he do anything contrary to the dignity of the priesthood or ecclesiastical duties or discipline, he must be rebuked."(20)

Moreover, Venerable Brethren, in order to erect an effective bulwark against this extravagance of thought and extension of the spirit of independence, by Our authority, We absolutely forbid all clerics and priests to give their names in the future to any society that does not have Episcopal approbation. In a very special manner, under penalty of exclusion from Sacred Orders for clerics and suspension "ipso facto a divinis" for priests, We forbid them to become members of the National Democratic League, whose program was issued from Roma-Torrette on October 20, 1905. Its statutes were published the same year by the Provisional Committee of Bologna without the name of their author.

Being concerned about the present state of the Italian clergy and the importance of the subject, the solicitude of Our Apostolic Office demanded Us to issue these directives. We must now once again arouse your zeal, Venerable Brethren, in order that these arrangements and regulations will be quickly and fully carried out in your dioceses. Prevent the evil where fortunately it has not yet appeared. Suppress it immediately where it is beginning to spring up. Wipe it out with a firm and resolute hand where unfortunately it has already ripened. Making this a matter of conscience for you, We pray that God will fill you with the spirit of prudence and necessary firmness. For that reason, from the bottom of Our heart, We impart to you the Apostolic Blessing.

Given at Saint Peter's, Rome, on July 28, 1906, the third year of Our Pontificate.

Notes:

1  Is. 58 v 1 

2 Jude 8

3 Ecclus 3 v 1

4 Titus 2 v 15

5 1 Tim 5 v 22

6 ASS 35:257

7 ASS 36:467

8 ASS 27:162

9 Nahum 3 v18

10 Council of Trent, Session 5 

11 Mark 16 v 15 

12 Matthew 28 v 20

13 Loc. Cit.

14 I Cor 2 v 4

15 ASS 34:401

16 ASS 36:339

17 ASS 37:19

18 ASS 30:39

19 St Gregory the Great, Pastoral Care, 2:7

20 Encyclical letter 'Fin dal principio'  of Pope Leo XIII, December 8, 1902. "