Social Leadership: The Challenge to Our Schools (1940)

[193] Many have been wondering about the INSTITUTE OF SOCIAL ORDER. What is its reason for existence? After a long time, we think we have found the answer. Our mission in life is to worry people. To prod, prick, good people. Not for the sheer pleasure of sticking pins in people, but to arouse them to a realization that there are social problems, that the necessary and vital emphasis today of Catholic teaching and Catholic activity is a social emphasis, that the social apostolate is not the work of a few specialists, but the task of the Church and of every member of the Church.

Time and time again we come up against the question, puzzled and well-meaning: "Why talk to people about the reconstruction of the social order if they are perfectly satisfied with the social order as it exists right now? the same question has been asked, sometimes in all simplicity, sometimes maliciously, of the mission work of the Church. Why bother pagans with Christianity if they are more or less satisfied as they are? Why hurl the Ten Commandments at them if they are happy in their ignorance of the Ten Commandments?["]

The answer to the question as applied to the reconstruction of the social order is that the people so happily satisfied with the world as it is are sitting peacefully on a volcano that is all set to erupt; and for their own greater happiness, it is necessary to disturb their present very temporary contentment. Pius XI thought there was something radically wrong with our present social order, so radically wrong that he wrote a letter to the world, calling on Catholics to do something about it and telling them in general terms just how to do it. Leo XIII, fifty years ago, actually "viewed with alarm," and warned that if something were not done immediately to remedy the situation, widespread revolution would result. Not much was done and widespread revolution did result. Pius XI "viewed with alarm” and warned that the principles and operation of the present social order tended inevitably to world war. The warnings of Pius XI were paid more respect because Communism and upheaval were already on the scene, but there has been no general response to the late Pontiff’s urgent plea, and world war is with us.

Worse is yet to come. Whether it is already too late to stave off that "worse” by a frantic universal Catholic mobilization to apply Catholic [194] social principles to the whole social structure, or whether our work is a work of preparation with the aim of rebuilding a new structure after the collapse of the present, it is hard to say. One thing is certain, that there is no time to be lost. Another equal certainty is that only Catholic social principles can work in either case. And a third certainty is that our schools should be preparing the leadership for the work.

Training leaders, of course, has always been the aim of our schools. The phrase in itself is rather vague. It is not always easy to judge either leaders, or the qualities of leadership. The number of Catholic names in Who’s Who does not necessarily prove Catholic leadership. The Catholic names in large print or in high places are not in themselves an argument that our schools have succeeded in their aim of training Catholic leaders. Even a full roster of priests and bishops is not proof of Catholic leadership unless priests and bishops, in their awareness of modern problems and the Church’s twentieth-century approach to modern problems, are actually leading people to play a Catholic part in salvaging and reconstructing the modern world.

As a test of our success, we might inquire into the Catholic influence of our graduates in politics, in the industrial world, in the labor field, in the professional world of law, medicine, engineering, advertising, writing, in the distinctly Catholic world of the parish, in the smaller world of the family. A Catholic leader is not merely a Catholic who succeeds in climbing to the top rung of his profession. A Catholic leader is a man who has made his influence as a Catholic felt in whatever be his chosen field, a man who has brought the thought of his surroundings more in harmony with the teachings of Christ. Or, to put it a little differently, a Catholic leader is a man who has brought Christ into the little world in which he moves, and brought the men and women of that world closer to Christ. Thus, a man never listed among "prominent Catholics” may be a real Catholic leader, while the "prominent Catholic” may actually be leading a retreat rather than an advance.

A statistical examination of conscience in the matter would be interesting and perhaps revealing. We might inquire into the number of our graduates who are exercising influential leadership (influential, as Catholics) in the field of education, particularly in the all-important educational fields of sociology and economics. We might inquire into the number of our graduates who are exercising a really Catholic leadership in politics, in law, in medicine, in labor, in industry, in the field, so important today, of labor law, in the field of the social sciences. Have our graduates in all these fields exerted their energies to bring a Christian viewpoint into their field? Have they fought the current that has led to collapse, the current of individualism, the current of materialism, in judging success, or have [195] they been merely men who "made good" in their chosen fields? Has the ideal of success as drilled into our students in their college courses differed fundamentally from the ideal of success accepted in non-Catholic institutions? Has their choice of life been really a vocation in which they sought an opportunity of service, service to country and service to Christ, in spreading the principles of Christ?

All that would be interesting and to a certain extent important, but more important still would be a consideration of the lines that that training for leadership must take in our schools today.

Catholicism is complete, inexhaustible in the sense that it has in itself the ability to meet every situation and every error. While Catholicism must always be a complete teaching and a complete way of life, emphasis at different periods will vary according to the needs of the time. And the needs of the present time call for a special emphasis on the social aspect of Catholicity. The great and necessary apostolate of the Church today is its social apostolate, so that our training in leadership must aim from the very first year in high school to awaken in our students an acute awareness of the very real social problems of the world, to inculcate in every student a deep sense of personal social responsibility and a thorough knowledge of the social doctrines of the Church which must be the foundation of any real Social Reconstruction.

The insistence on social Catholicity is the Church’s answer to individualism run riot, just as devotion to the Sacred Heart was the Church’s answer to Jansenism, and the poverty of St. Francis was the answer of the Church to the worldliness of that era.

The insistence is necessary because even Catholic thought has not remained unaffected by individualism, the pagan philosophy of the last century. It could not remain unaffected, for individualism came cloaked in Catholic phrases like liberty, the dignity of the individual, the rights of human beings, the equality of all men. All these are Catholic concepts, all fundamental Catholic truths when properly understood. But underneath the phrases was a sordid selfishness entirely un-Catholic, a disregard of the social nature of man, an application to all living of the theory of evolution, the necessary hostility of all men, the survival of the fittest in a struggle for existence.

Today the effects of individualism are evident in family life, in industry, in politics, in international relations. The selfishness of individualism has resulted logically in divorce and birth control and the domination of the family by the state. Industrially, individualism has meant unbridled competition, the accumulation of large fortunes, the centralization of wealth and economic power, the spread of proletarianism. Worse still, it had as a result that men are satisfied with their proletarian condition, satisfied [196] with their loss of economic independence, and an easy prey to totalitarian ambitions. Free enterprise has meant the "right” of the wealthy to make money in any way whatever, and to do with money exactly as they willed. In the philosophy of labor unions, individualism means the "right” of labor unions, where powerful enough, to carry their demands beyond the realm of justice. In politics, individualism has meant ward bosses, graft and waste in government, government by special privilege. In international affairs, it has meant tariff wars and imperialistic expansion. The survival of the fittest, the superman, the unlimited freedom of the individual is logically and ultimately the survival and domination of a Hitler, a Stalin, a Mussolini. Our own nation has not yet traveled the full road, but the signs are all present, and individualism if unchecked in the United States must and will lead logically to the only thing to which individualism can lead—the selfish domination of the man or men powerful enough, brutal enough, and conscienceless enough to survive.

It would be flattering if we could say that Catholic education is entirely without blame in the present situation. But have we too taught an ideal of success that was rather an ideal of individual success? Many of our graduates have suffered from what Pius XI called a "strange cleavage of conscience” that failed to carry the religious principles of individual life into the field of industry, politics, and the professions. Many Catholics in high places, graduates of our schools, have merited the reproach that Pope Pius directed at those who, by their neglect of the fundamental principles of social justice, gave an excuse or pretext for the spread of Socialism and Communism. Catholic politicians have at times been a scandal to the Church. Catholic industrialists have rather generally subscribed to the theory that "business is business,” and have resented the papal insistence that the moral law should have an important place in the business world. Catholic lawyers, men who live individually edifying lives, have been heard to say that you simply must put your conscience in your back pocket if you wish to succeed in the world. Catholic workingmen have subscribed to the use of force on the theory that anything that works is good.

There has been, unfortunately, some foundation for these attitudes in the individualistic note that has come even into the teaching of religion. Frequently, the high point of religious education has been the study of apologetics, the defense of the Church, rather than the Apostolic Mission of the Church and the spread of the Church, the conquest of the opposition rather than the conversion of the opposition. In many places, until very recent times, spiritual development and seclusion went hand in hand, and the ideal Catholic was the one who preserved his spiritual life in a glass case from the contamination of contact with the world. In industrial ethics much of our energy has been spent in a defense of the right of private [197] property, to a neglect of the duties and limitations of the rights of private property. Most educated Catholics today would look askance at the priest who would tell them that they had not a perfect right to do anything they wish with the money they own.

Even into prayer individualism has made inroads. To a majority of Catholics, the very Sacrifice of the Mass remains an individual sort of prayer. They attend, they listen, but there is no unity in their attendance or their listening. Whether they have not been taught, or whether individual attitudes have been a barrier to the penetration of the lesson, they miss the universality and the unity of the Offering. They say their rosaries, they read prayers out of a book, but rarely do they offer Mass as a group, with the realization that they are one with all the Catholics of the world, one with all the saints, one with the Blessed Mother, one with Christ.

Individualism in prayer has led almost inevitably to the idea that religion is something individual, something private, something apart from the ordinary contacts of everyday life.

That is the situation; and in the presence of this situation the Church has gone back to the social consciousness of early Christianity to find the answer to individualism at one extreme and false collectivism at the other. The study of the doctrine of the mystical body, the liturgical movement, more active lay participation in the Mass, a deeper understanding of the highest dignity of the individual in the brotherhood of Christ and a consequent zeal to spread Christ to others are the spiritual foundations of the Church’s new social drive. Catholics are being taught more and more that man the person develops, and sanctifies his own individuality, not in isolation but in his social relations in the family, in the vocational group, in the parish, in the community.

Once a Catholic has grasped the idea that Catholicism must permeate all his social relations, individualism for him no longer exists. Catholic principles re-enter family life, neighborhood life, industry, law, and labor; and the vocation in life of a Catholic college graduate is not to "make good" but to make Christ influential in his sphere of activity. In his very choice of a vocation he will look to the possibility of serving the interests of Christ. He will aim to know the living conditions of his own neighborhood as well as he knows what is going on in Europe. He will be at least as interested in defending religion and democracy against enemies at home as he is in defending them against enemies abroad. He will know that the enemies at home, even in the Catholic camp, are indifference, poverty, proletarianism, and the consequent loss of self-reliant independence, an individualistic concept of religion summed up in the phrase, "Religion is all right in its place, but business is business, and politics are politics.”

[198] If our colleges today are to produce the leaders the times require, social responsibility must be drilled into them from the very first year of high school. The liturgical movement, corporate worship, the mystical body, sanctifying grace, the dignity of all human beings in the brotherhood of Christ must become as familiar as the Ten Commandments. A knowledge of Christ as a living leader must be at least as important as a knowledge of the four marks of the Church. Positive theology must be given at least an equal place with apologetics. Defense of the faith must not only give the answer to attacks of enemies, but a knowledge of the methods and technique of lay apostolate. The vocation of family life, with its high ideals, its importance, its responsibility, must be presented with the same reverence with which we treat the vocation to priesthood and religious life, the same insistence on necessary preparation, generosity, sacrifice, lifelong dedication.

The study of social problems must begin in early high-school years, and may not be limited to a refutation of Communism. "The Church defends private property," should be only the beginning of a high-school graduate’s knowledge of the Church’s doctrine on property. Catholic teaching today lays new stress on the limitations and social obligations of property, a defense of property not for the few but for the many, and on the need of a greater distribution of property as a safeguard of democracy and independence. An early interest must be aroused in industrial problems and labor problems, in the long-range planning for what Pius XI calls the "redemption of the proletariat," the eventual redistribution of property with the aim that more and more people will become owners of productive property. Industrial democracy, profit-sharing, joint management, cooperatives, farm problems, housing problems, population problems, race problems must be made personal problems, problems to which all Catholics must give serious thought and study.

But, if ever our high-school students are to be taught such subjects, then our colleges and universities must turn out men thoroughly qualified in every way to speak with authority on social subjects. No matter how highly we esteem the outstanding economists, sociologists, and social planners who are leaders in the field in non-Catholic universities, their approach and their philosophy are not and cannot be ours. Our universities must face the task of preparing Catholic scholars in these fields so thoroughly competent, so well trained that they will be in a position to command the respectful hearing of all scholars and build up in our universities and colleges a curriculum of social studies the equal of, or superior to, the very best that is offered anywhere in the country.

Briefly, Catholic leadership today is social leadership. Spiritually, intellectually, practically, the emphasis in our training must be on the social [199] doctrine of the Church. We must train leaders spiritually conscious of a great social responsibility, imbued with a high ideal of the Apostolic Mission of putting Christ on a twenty-four-hour basis in every phase of modern life, thoroughly competent scholastically and practically to undertake leadership in every field—in education, law, politics, industry, labor, the priesthood.

Beginning with the family, Catholic social principles must be made operative in the parish, the community, the professional and vocational world, the state. That is the task of modern Catholic leadership. And we in our schools have made a profession of leadership.

---

Source: John P. Delaney, S.J., "Social Leadership: The Challenge to Our Schools," Jesuit Educational Quarterly 3, no. 4 (March 1941): 193–199.

Repost: Organization and Maintenance of Parish Societies, Part 2

[498] The Question Box.

We have said that the question box should be a feature of the societies, especially for the young, as long as interest in it is manifested. Have it in the church, in a secluded spot, so that anyone may ask a question without his identity being known. Here is a batch of questions from a recent question box:

"What prayers must we say to gain the indulgence of the Scapular?"
"Is it wrong to pray for a husband?"
"Why can't I go to a fortune-teller?"
"Why can some be married without calls, and others can't?"
"How can a person excommunicated return to the Church?"
"Why do we have Forty Hours' Prayer?"
"Is it a sin to flirt?"
[499] "Please explain at Sodality meeting, how to make a general confession."
"Could I eat meat on Friday if it would be inconvenient for the people at whose house I am to procure other food?"
"Is it wrong to go to a Protestant church for fun?"
"Is it true that everyone going to a theatre [sic] commits a sin?"
"Must one have a regular confessor?"
"Why is it sinful to repeat what the priest says to you in the confessional?"
"Can I wash my mouth with Sozodont [https://en.wikipedia.org/wiki/Sozodont] before going to Holy Communion?"
"Is perfumery the sign of a proud person?"
"Is baptism in any church, true baptism?"

You may postpone the answering of part of the questions, if you desire time to post yourself.

The Talk.

The society should be considered as a family circle, where a father speaks plainly of abuses, and commends good. Correction given to a society should always be general. It should never go out of the hall, and never degenerate into personal remarks. Words of encouragement must be spoken at every meeting. Let your talk be sharp and bright. Write it for the society. Deliver it sitting, if need be even from manuscript. Make it spicy. It should be plainer than a public address. Your object is to better your hearers. Have it so that they will understand you. The addresses should not exceed twenty minutes for a grown society, and ten minutes for children's societies. A great deal of the success of the society will depend on the discourses you give them. There is no better way of driving nails into the coffin of a society than to have a priest read a chapter of a good book at society meetings. The priest should ordinarily leave the hall as soon as the meeting ends, so that the members may have an opportunity to discuss the instruction. If the Director remains, he will be the centre [sic] of attraction to the detriment of much good. Have the hall closed one-half hour after the termination of the meeting.

The objection to this line of action is, that at this time a priest can meet his people best. This is a mistake. Let [500] him find some other time and means to meet them, rather than take away from the members of the society the means of meeting one another and forming acquaintances. The priest must remember that he was made for the people, not the people for him.

Attendance.

A very essential thing to the success of a society is that the members attend all meetings. Insist on this. Your society will never amount to anything, no matter how many you have on the roll, if they fail to attend the meetings. In nearly every parish we have some who want the benefit, but are too proud, or too indolent, to attend the meetings. They will pay their dues in advance, and they think that they have done all that is required. Have no such members in your society; they will be but stumbling blocks. For this reason encourage the system of having the dues paid at each meeting, and not in advance. Dues should not be received except at business meetings. Have members wear badges at meetings. Let there be a record of attendance kept.

Communion.

It is a mistake to insist too strongly on men, particularly young men, going to Communion in a body, where there are not many confessors. Priests of experience know the reason of this. Many approach poorly prepared, and some even unworthily, because "they had to." While urging all to go as often as the rule prescribes, ever be ready to accept excuses without a question. If one should deliberately remain away from the Sacraments for a long time, see him, or her, privately, and if no promises can be obtained, drop such members quietly from the roll, without, however, losing sight of them.

Never sanction the action of a society that would force a person to receive the Sacraments at a specified time. We must never use force in obliging anyone to receive the Sacraments.

No society should have in its rules a clause requiring [501] members to approach the Holy Table more than once a month. If the devotion of the individual prompts more, let it be individual work. There should be a short public act of thanksgiving after each society has received Holy Communion, in a body. It may not be more than the Litany of the Holy Name of Jesus, but there should be some such prayer. By all means have the members of societies wear full regalia when approaching Holy Communion. It is a wise rule to offer the mass at which they receive, for their intention; and they should be made aware of this, so that each society furnish the proper stipend from their treasury.

Strangers.

Strangers should bring credentials. On the presentation of such, admit them at once to the society with which they were affiliated elsewhere. Have the credentials read at the next meeting of the society. This will be an introduction for them. The prefect, or some other officer, should then deem it a duty and a pleasure to introduce the newcomer to the individual members. Catholics are often slow in giving a hearty welcome to strangers. Treat them under all circumstances as you would like to be treated. On the other hand, it is a mistake to lionize newcomers who are without recommendations. Especially is this the case when the attempt is made to elect an unknown quantity to office. If they have real merit, it will come to the surface. Priests must be careful about this if they desire to escape blame.

Elections.

The most successful way of managing what is ordinarily the greatest source of dissension in societies, is to have each member write at his home, and place in a sealed envelope, the names of as many persons as there are officers to be elected. Say there are seven officers in a society. Let the electors write the names of seven members who, in their judgment, are qualified to hold office. When the time of election arrives, let the teller gather up the ballots and give them to the Reverend Director. This shortens the usual [502] lengthy and unsatisfactory election meetings. The officers elected will be notified of their election, so that they may be ready to fill their positions at the next meeting. Have some trustworthy persons count the ballot, or do so yourself in their presence. Follow the ballot as a guide. The member receiving the highest number of votes will be president, the second vice-president, and so on. However, always choose from the number elected, the most capable for secretary, even if the member has enough votes to make him, or her, president. The secretary is the most important officer, the president second, the treasurer third. The election of one dishonest treasurer is enough to bring the society into discredit. Practically, the Director has it in his own hands to select the various officers. This is as it should be. An officer once elected, cannot be excused from accepting the office. Better expel him, or her, from the society, than have him refuse to accept. Let this be understood and there will be few refusals. This should also be clearly understood from the beginning, so as to avoid trouble. The retiring officers should form the council for one year. They, with the active officers, should hold a meeting once a month to discuss applications for membership, and such other matters as may be brought before them. Encourage all the members to render a prompt and cheerful obedience to officers. Maintaining this respect for officers is maintaining your own.

The Accounts.

The accounts should be audited once a year. Do it yourself, or select a prudent person to do it. You can seldom expect perfect exactness. If there should be a trifling error, pass it by without noticing it. Never expect an absolutely correct balance from roll book marking, and receipts of treasurer. The better way is to count receipts after the meeting, and enter the results at the time. It is unwise to question the accounts of a good, honest person. The shortage, if any, can be accounted for without imputing dishonesty [503]. Being too exacting will turn members away from the society. If a member is out-and-out dishonest, he will soon, of his own accord, cease to trouble you. Never have any wrangling about accounts in a public meeting.

In the children's societies, let the treasurer deposit the funds either with the priest or with the sister. It is not prudent to expose children to temptation by allowing them to keep the money in their possession.

The members of the Altar Society are likely to prefer paying their dues to the priest. When this can be done, let the priest in charge act as financial secretary.

Retreats.

A triduum, or three days' retreat, should be provided each year for the men's and women's societies. The retreat for the women should be in Advent, for the men in Lent. Have the society make the offering to the missionary. Instructing them, by this means, in their duty regarding the honorarium, is an excellent way of making them place a proper valuation on the services of their Reverend Director.

A pastor needs to exercise some care in discriminating between the religious who may be sent to him by superiors for giving such retreats. Do not allow them to send whomsoever they please; that is, anyone who wears the habit. Know your man. An imprudent missionary frequently does more harm than good. The habit does not make the successful missionary. At the conclusion of the retreat, all should renew their Act of Consecration.

Receptions.

There should be a specified time set for the reception of new members, and that twice a year for all the societies except those of the married men and women. Make a great deal of such occasions. Invite a stranger to preach, if you can conveniently do so, and carry out the ceremony with all [504] possible solemnity. Have it before the entire congregation. Let the candidates approach the rail holding lighted tapers in their hands. They should be induced to make an offering of these, after the services, for the use of the altar. Have them repeat the Act of Consecration after you, in a loud tone of voice. Speak a few words of encouragement. Close the services with Benediction.

Funds.

Always use the funds for the object for which they were intended; never divert them from the proper channel. You will have little if you do. There is an Altar Society account book in existence which contains the following entry among others: "Credit: By collection for Vestments, $48.00; Debit: To a new lounge for pastor's room, $48.00." It is to be feared there are many such account books. No wonder that the vestments are in a ragged condition where such a state of affairs exists. Money is not the real object of the society, yet without it there is no activity. A non-paying church member is a poor stick. A non-paying society is like it. The pastor will manage to care for the real poor, so that their feelings may not be hurt. Never permit a poor person to suffer for non-payment of dues. As a rule, it is the wealthier portion of the flock who are the most penurious. It is well for us to instruct the members of societies in the art of giving. Often it is not the lack of generosity which makes people niggardly, but the lack of the knowledge of what to do. The knack of giving at the proper time, and in the proper manner, is a real art. Let the people know where and for what the money is used. Make financial statements at least once a year. Account for the pennies, and you will not be lacking in having them. Make our people feel that everything that is done for the Church is done for "Our Good God."

It is never well to have a society solicit funds for a society's benefit, i. e., banner, uniforms, etc. This should never be tolerated. A public solicitation from any society, no matter [505] by what means, must be for some general benefit of the congregation.

Cards.

Cards[1] something like the following are of great help for the prompt payment of dues. They should be used in all societies where fixed dues are required.

[506]

These cards must be renewed each year. The old ones should be called in. This will make members careful of them, as well as settle all disputes about dues. We would suggest that all such cards, and all donation cards, be carefully assorted and placed under the Altar steps of the High Altar, at the end of each year. Let the members of societies know this. Have them know also that every Sacrifice you offer on that Altar, the names on those cards will be included in your memento for benefactors. If you have never used this means of encouraging contributions, you will be astonished [507] at its results. The cards will be kept clean, and be paid up in full. Never make light of old cards. Don't throw them on the floor or tear them up before a member. The cards lose all their value with such actions. Never permit the owner of the cards to write the dues for themselves. Get a rubber stamp about the size of the head of a pencil, have on it the letter X within a circle. Use this stamp for cards. With it you can accomplish rapid, neat work, and it cannot be so easily counterfeited. Insist on members bringing their own cards. Discourage sending them with children. The payment of dues at any other time than at meetings should be discouraged. The donation columns are for sums above the dues paid at each meeting. Those who are prompted to donate in this way do not care for further notice of it. Hence the X stamp, in the donation column, is sufficient receipt for same. Change the color and style of card each year.

Singing

should be encouraged in all of the societies. Do not allow this great means of good to go into disuse.

Troublesome Characters.

There are to be found in church societies, as in every other body, members who by their conduct become an annoyance, and frequently do harm to others.

In children's societies you will find those who endeavor to keep others form regular attendance at meetings, and entice them to spend their due money for candy, etc. As soon as you discover these mischief-makers, dismiss them at once.

Children of older growth become jealous. They will sow the seed of discord, and use their little endeavors to "break up" the society. As a rule, they are double-faced and always use tools for their ends. Hence, the evils of cliques. Petty [508] and mean characters will not leave the society when they are dissatisfied, but remain to give trouble. As a rule, they want to appear as being friends of the priest. They misconstrue his words, and retell, as his, sayings that he never thought of uttering. They make use of all their endeavors to inveigle others into mischief. They coax and promise. They are fond of newspaper notoriety, and glory in a victory over the priest. They claim credit for everything that is being done in the society, as though it proceeded from them.

These petty individuals delight in getting others into trouble.

A wholesale dismissal of all connected with such persons, or cliques, even if it takes every officer, is the only measure for effecting the safety of the society. Do this gently if you can. Harshly if you must.

In women's societies it is the talker that does the harm. Be careful of anyone who will bring you a story. As a rule, you will have a dozen about yourself circulating for the one that is brought to you. Silence is the powerful armor of the priest. The warning of the Gospel in regard to the "yea" and "nay" applies eminently in his case. As a rule, any attempt at explaining the things you may have been foolish enough to say will only complicate matters.

Men's Societies.

We must acknowledge that our influence with men has been much weakened by the disposition on the part of the poorly instructed to confound the meaning of the words liberty and license. We find that this is taken advantage of by evil-minded men, and there is a disposition on the part of many to listen to the voice of disorder, and follow in its wake. A politician usually takes advantage of this weakness among his Catholic brethren, and will seek to give himself importance by opposing the priest, whom he finds to be the only obstacle in his way. Keep politicians out of church societies. They are not a help to the church, and simply join for their own ends. When they fail in the [509] accomplishment of their designs, they will resort to all sorts of measures to stir up opposition. Put such a one in his place when he begins to find fault with the method of electing officers. This will be the starting point. Then is the time to "nip such in the bud." The plan we have proposed will prevent electioneering. But the disgruntled will find some opportunity to condemn what they are apt to call priestly tyranny. They fail to have their own way, and this is the source of their discontent. Hence, I would say: Avoid the chronic office-seeker; classify him with the fault-finder and intemperate. It is hard to guard against such. They neither practice nor respect candor and truthfulness, and in general they have no regard for holy things.

It is these who delight in uncovering the sores of the parish. Woe to the priest, if his life has not been blameless, when such men have been his bosom friends, as is too often the case. They worm their way into the confidence of the priest, only to strike him a death blow at their own pleasure. There are few unfortunate outcasts in the priesthood who may not trace their misfortune to such members, or ex-members, of a church society. In the same category with the above must be classed certain characters who, attaching themselves to a society, pretend to be everyone's friend. A true man must have oppositions, therefore enemies. Beware of liberal Catholics! Beware of nationalism! It has caused more sorrow for the Church in this country than all other sources combined. Malcontents will revenge their littleness by trying to bring about discord.

How are we to stop this evil? Pray. Keep quiet. Remove members who show the dispositions which I have mentioned, before they become a malignant growth. Bishops have a sacred duty to be slow in listening to reports against priests from members of societies. A priest who has deserved the confidence of being placed in charge of a parish, must be trusted as a man who knows enough to care for his flock in a manner which makes the interference of the Bishop in every petty squabble unnecessary. We have known of societies boldly asserting that their influence [510] was paramount with the Bishop. They may not be church societies, yet they call themselves by the Catholic name. If you think any good can be accomplished, send for the discontented party and talk straight to him. Where there is any Catholic feeling left, it will be well to induce him to approach the Sacraments frequently, say, every two weeks for three months. Our Lord may change his disposition, and bring him in the end to become a useful member. But do not place any confidence in expressions of regret until your man by his actions shows true signs of amendment.

If we ourselves have made mistakes, let us not fail to rectify them. Let us apologize. It is the Christian way. Humility always brings its blessing. We are not infallible. A gracious "giving in" when there is nothing of importance at stake will often effect much good.

There is no wisdom in insisting upon your own views with societies. If there appears to be any fault, don't speak of it until you are sure you have reason. Be quite certain that you are right before you act; hence, never follow the momentary suggestions of impulse. When you are right, stand firm. If you go down in the storm, you will soon float. God takes care of His priests, when His priests let Him carry the burden. The divine promise, "I will protect thee as the apple of Mine eye," is not a mere phrase. When you want satisfaction, and make up your mind you are going to have it, and use worldly means to obtain it, you plainly declare that you will get along without God. On the other hand, when our burdens are cast on Him, we shall recognize that "revenge is mine, saith the Lord."

In order to uphold God's kingdom on earth we shall need the co-operation of every true man and woman in the parish. But while we have the right and duty to seek that co-operation, we should never forget that we are the leaders under God, so that our intercourse may not degenerate into familiarity, or mere human attraction. While proud of our dignity as priests, the humility of the creature should help balance the honor of the Creator. Honest, open, manly friendship is all that we should ever seek. Friendships which shun the [511] light of day are means of destruction. There should be no distinctions, no personal preferences in our converse with the people under our care. Treat all alike. Treat all fairly. Making your spiritual children your brethren will dispel disturbing elements, and unite all your parish in working solidly for the honor of God in His Church.

Frank A. O'Brien.

St. Augustine's Church, Kalamazoo, Mich.

---

Footnotes:

1. They can be had from any printing-office at about $1.50 per hundred.

---

Source: Francis A. O'Brien, "Organization and Maintenance of Parish Societies," American Ecclesiastical Review 14 (June 1896): 498–511.

Repost: Organization and Maintenance of Parish Societies, Part 1

[481] In the union of forces there is addition of strength. But in order that the increased energy resulting from concentration may effect any defined purpose, it is necessary that it be directed by intelligent methods.

This is eminently true in the pastoral work. The priest gathers around him the army of the faithful; he unites their various energies, and organizes them in such wise that one supports the other, while all move toward the same end, with a common purpose in view. That purpose is the defense of the interests of Christ, the perpetuation and growth of truth and virtue.

In an Encyclical addressed to the Italian Bishops, Leo XIII writes as follows: Do you, therefore, Venerable Brethren, by your example and authority train your people to fulfil [sic] with consistency and courage the duties of an active Christian life. And in order to develop and maintain this activity, it will be necessary to promote the growth, multiplication, mutual harmony and fruitful activity of societies the principal object of which should be to stimulate each other to zeal for the increase of Christian faith and of virtue. Such are separate associations of young men, of the laboring classes, of organizations meeting at stated times for the promotion of charity to the poor, the sanctification of holidays, [482] for the propagation and teaching of Christian doctrine, and other unions like these. (Litt. Encycl. Feb. 15, 1882.)

Exactly ten years before Pius IX, in a Brief in which he points out the methods of warfare to be adopted by the clergy in union with their people against anarchy and infidelity, speaks as follows: We also recommend, as pleasing to God, those most effective unions which, selecting for themselves, each some special province for defending the interests of the Church, stand together in well-organized array to fight the battles of the Lord, to repel and overturn by their noble works the malicious attempts of those impious men who, being slaves of the devil, carry on their opposition in the dark. (Breve, 23 Feb. 1872.)

Every zealous pastor of souls will realize the truth of the above words.

But the formation of societies in a parish has even a more definite purpose than the general, albeit organized, warfare against error and sin. The bridge that leads from the temporal to the eternal is in part of earthly material; otherwise we should never attempt to cross it. This part we are to furnish from our resources of mind and body. Hence follows the necessity and duty of the individual to aid in the material upbuilding of the Church on earth. This duty of the individual is facilitated by mutual co-operation, and its fruitful accomplishment becomes one of the leading aims of parish societies according to their special field of operation.

In brief, therefore, the work of a parish society consists in the interchange of sentiment and mutual encouragement, for the double purpose,

a. Of keeping alive in the parish an active spirit of faith,
b. Of assisting in parochial works of charity, which, whatever their peculiar nature, are the sustaining elements of that faith.

The Motive Power.

The clergy of the parish are the guardians of faith and of that charity which enlivens it. The priest must, accordingly, become the motive power which animates the various [483] organs of parish activity, and he must so direct that activity as to accomplish, without friction and waste, the building up of the kingdom of Christ. It follows as an essential requisite to the proper organization and successful maintenance of a parish society, that

(1) The priest be personally interested in the work; that he form the central figure of all enterprises and movements which aim at the promotion of the interests of the Church and parish as such.

(2) That no element be tolerated, whatever its secondary advantages, which does not harmoniously co-operate with the fundamental aim of the society in the spirit of Christian charity. Anything which threatens to create dissension of a more or less persevering or permanent character is sure to paralyze in the long run every effort for good.

As to the first point, I would suggest that every priest who is about to organize a church society consult some brother priest who has actual and practical experience. There are some things which cannot be learnt from books; they require personal intercourse with those who have gained them at cost and who alone can impress us with the conviction of their truth. Other things cannot even be thus acquired, they must be learnt in the midst of those difficulties which create a certain instinct and tact in him who strives to avoid or overcome them.

One thing is quite certain, as confirmed by the experience of those who attain the best results from parish societies, and that is, that a society intended to promote the interests of the parish will surely prove a failure if not a positive obstacle to good, unless the priest is the ever-present and active soul of the organization. I am not speaking here of benevolent societies, or such others as have personal or private interests for their specific aim, although they may be composed wholly of Catholics. There is a difference between a Catholic Society and a Society of Catholics. The latter may be excellent, and it is well to let them manage their own affairs of profit and amusement, so long as they do not trespass upon sacred ground. If they make use of the Catholic [484] name, they should, however, be made to honor it by their practice; for every respectable corporation has the right to discard members from its rank who disgrace its name. This is eminently true of the Church of Christ.

But in all distinctly parochial organizations such as shall be specified in general hereafter, the presence of the priest is absolutely necessary. This means attendance at every meeting; it means earnest interest in the work of the society; it means real labor, and plenty of it. Be slow, therefore, in attempting too much. Measure time. Let only such be organized as can be cared for. Societies cannot be dealt with lightly. It is a great mistake to think that all that is required is organization; that thereafter they will run themselves, or that a Sister or Prefect can manage them.

The societies required for a parish that would provide for all its members are: Organizations for the married men and women, the young men and women, the youths and misses, the boys and girls. These four general divisions should, if possible, be maintained. Societies for boys and girls should comprise children from the age of eight until after first Communion. The youths and misses should be cared for from their first Communion until they have completed their sixteenth year. From that age until marriage, or settlement in life, they come under the third classification. The fourth would include all married people. In these divisions the sexes should be separated, thus giving eight societies to a parish. This work would be too much for any one priest to carry on successfully, but it can very easily be accomplished where there are two or more priests.

Where all the societies mentioned cannot be established, let the priest elect such as he thinks he can best sustain. Having formulated his plan, let him begin with the

Altar Society.

It is the most easily organized and managed. It is usually made up of the married women of the parish. The proposed organization should be talked about some weeks beforehand. Having settled upon establishing it, the time [485] for a meeting should be announced at least twice at Sunday services. While it is well to invite all without distinction, the first move should be entirely voluntary on the part of members who propose to join; let there be no urging. In the meantime the purpose and efforts of the society should be kept before the public. Talk the society whenever an opportunity offers. Have others talk it. Have the local papers notice it. In other words, seek to create enthusiasm.

The state of the Sanctuary, or the Vestments, or the Altar will afford you ample matter. Start out with the idea that it must be a success. Impress this, if you can, upon those with whom you come in contact. It is probably best to have the first meeting on a week-day, toward the end of the week. Friday is a good day, as the heavy work of the household is, as a rule, over by that time. The hour must be convenient, hence do not choose the morning. Select a time when no thought of some waiting duty will embarrass you or your members. It is very important that a priest meet his people pleasantly, particularly when, as on occasions like this, he would persuade them to some good work. This is another reason why the meeting should take place when he himself has sufficient leisure to devote his whole mind to it. You cannot easily be kind and agreeable when you are all fagged out. The Ordinary will readily give permission to terminate your society meeting, on week days, with Benediction of the Blessed Sacrament, if this privilege be asked. The meeting should always open with a short prayer. It is also a good practice to have the members sing some hymn. It may be but one verse of some old tune; it may not be fine music, but it will be devotional. You will be astonished to realize how older people like to sing. The priest then addresses the members on the objects and aims of the society. No priest need be told what to say when he pleads the cause of the presence of the Eucharistic God, and the care and homage that should be given Him. If the church be poor in vestments, exhibit the poorest. Ask them how they would fancy wearing garments of such age and state of cleanliness to a party of friends. Picture the shame Catholics [486] should have in permitting anything but the best to be used in God's service. Explain the benefit of the association; the prayers and masses in which all will become participators.

The next step is to take the names of all desiring to become members. Circulate slips of paper and pencils, and have the proposed members write their names and addresses. Mention that if any have forgotten their glasses, they can come to you after the meeting.

Elect your officers. Then, in a few words, thank them for their attendance, and encourage them for the future. Point out the certainty of God's blessing to them, and give it, if feasible, in the Church, with Benediction of the Blessed Sacrament. At the first meeting it is well to abstain from collecting dues; instead, have some of the members take up a collection and place it to the credit of the society. Announce the time of the next meeting, which should be on a fixed day, say the second Friday of each month. Request them to tell their neighbors, who are not there, to come to the next meeting. The dues for the Altar Society should not exceed ten cents a month. Encourage those who are able and desire to pay more, but receive it only as a donation. Be very particular about the due cards with the Altar Society.

The means of keeping up the interest in this society may be summed up as follows: Interest on the part of the pastor in all that the society undertakes. Encouraging words for it from the pulpit. Frequent social gatherings. Practical addresses. Showing the society at its meeting whatever new objects for church service it has purchased, explaining the merits of the articles. Explain the different pieces, such as albs, corporals, etc., made of linen for the sanctuary service, and encourage those who have the time to give some of their own handiwork to the service of the Altar. It is not good policy to have the sanctuary cared for by members of the Altar Society, where Religious can be had. The washing of the church linen may be a means of interest, provided it is permitted to each member of the society; otherwise, it would be better to pay for it from the Altar Society fund. There should be a low mass offered once a [487] month for all the living members and their families. A Requiem Mass should be chanted for deceased members. The Altar Society should not be required to receive Holy Communion in a body, except at the Requiem Mass for deceased members, which should be a month's-mind Mass, on a week-day morning.

To an experienced priest no word of explanation in regard to this is required. The various household duties, which a good wife and mother should attend to, must naturally prevent such general Communions from being successful. Explain to them, if you will, that this is not required out of consideration for the home duties. Show the members every attention. Give them every facility for approaching Holy Communion on week-days. Of all places in the world a mother is needed at home Sunday mornings, hence, in her regard, be exacting in nothing else but attendance at mass on that day.

The Men.

The better all-around society for men is the Holy Name Society. The object is a taking one, the duties light, the spiritual privileges very great, and no set dues are required. Apply to your nearest Dominican convent, or send to Noonan & Co., of Boston, for a manual of the Holy Name Society. Its object is to prevent cursing and the use of improper language. Its members are supposed to receive the Sacraments in a body six times a year. On becoming members they are affiliated with the great Dominican Order. The Holy Rosary becomes familiar to them. There should be a plate offering at each meeting. Mass should be said for the living members at least six times a year, and at least once a year for the deceased members. You can have a Dominican Friar establish this society for you, on the payment of his traveling expenses and a small sum for charter, etc. This sum can easily be collected at the meeting for organization. The way the society should be introduced into the parish is as follows:

Have your date fixed with the Friar. Advertise and announce [488], so as to give it the widest circulation possible, the notice of the sermon or lecture on an important topic by a Dominican Friar, who will preach in the picturesque garb of that ancient Order of the Church. Gather as large a crowd as you can for his discourse, which ought, if possible, to be Sunday evening. Have all your parishioners come, if the church will hold them; if not, let it be for men only. Say nothing about organization. Get your parish ready to listen to the eloquent discourse on the important matter. The Friar will do the rest. To keep up interest, have the meeting purely devotional. The best time for such is undoubtedly after the mass at which the members receive Holy Communion. The meeting should be in the church. Let the priest do all the talking, with the exception of roll call, which should be done by the secretary. The instruction should be short and to the point; no scolding and not a word about money. The wearing of the button which forms the badge of the Holy Name Society should be encouraged. Such can be procured from Feely & Co., Providence, R. I., at about ten cents each. In these days of buttons, charms and pins, this device has great attraction and accomplishes much good. From the funds of the society, i. e., the offering, which should be collected and cared for by the treasurer, an additional supply of buttons may be purchased to give to non-Catholics who will wear them and pledge themselves not to swear. Have members circulate "No Swearing Allowed Here" cards. The society should attend the funerals of deceased members in a body; they should afford such comforts as they can to sick members. Don't exact too much. If we remember that it is the laboring men who carry the burdens of the parish in more ways than one, we shall do our utmost to make them feel that the society is a help, not a burden to them. They need rest on Sunday; let us ask as little as we can of them, and that in God's name. We should never impose on this society, as a society, the duty of helping at fairs, festivals, etc. Let the members feel that its whole object is to better them spiritually, and you will have a prominent body of organized men of which [489] you may well be proud. I might speak of other societies, sodalities, etc., but I have not found an equal to the Holy Name Society for beneficial results.

Young Women.

The Sodality is the society best suited for eliciting the helpful activity of the young women in the parish. It may be organized in a manner similar to that suggested for establishing the Altar Society. A proper diploma and other pertinent directions can be easily obtained through the Jesuit Fathers, which should never be neglected. It depends on the locality whether you can have the meeting on a week-day. If you can, do so. In many places this is not possible, as the young people are obliged to work on week-days. They are tired enough at night, without attending protracted meetings. Under such circumstances, the better time for the young women's meeting is probably Sunday afternoon at about four o'clock. The society should be organized at the end of a three days' retreat given by some member of the Jesuit Order, the first to organize Sodalities of the Blessed Virgin such as we have them now. The expense will be met by the Sodalists. If you cannot have a Jesuit Father, get a neighboring priest to organize your Young Ladies' Sodality. Here, too, it is important to arouse as much enthusiasm in the undertaking as is possible. The entrance fee should be made sufficiently large to pay for a manual, ribbon and medal. These can be bought at wholesale for about fifty cents, and should be given to members at their profession. It is well to oblige all members to wear ribbon and medal at meetings, and when receiving Holy Communion. Follow the rules of the manual as far as you can. There are certain requirements laid down in the manual which cannot be fulfilled in every parish. Dispense with all regulations which cannot properly and conveniently be complied with, and outline a brief rule in the spirit of the Sodality Manual Rule, which, once made, should be followed as strictly as possible. Being strict, while kind, is one of the best means of prolonging the life of a Young Ladies' Sodality. Impress [490] on the members the necessity of doing something special, in token of gratitude for the glorious title of "A Child of Mary." Public dances and round dancing should be prohibited, as well as all amusements that are discountenanced by the Church. The short "Office of the Bl. Virgin Mary" should be recited in public at least once a month by the entire body. In some places both Sodalities, young men's and young women's, meet together in the church to recite the Office. This is an excellent way. The Director should always be present. It might be well to have the Little Office, and a few hymns, printed on a four-page pamphlet, on heavy paper, to distribute for Office meetings, thus doing away with the excuse, "I have forgotten my manual." The order for Office meetings, which should be in a chapel, or the church, may be:

1. Veni Creator. 2. Hymn in honor of the Blessed Virgin Mary. 3. Office said alternately by the Prefect and the entire body of the Sodality, or by the Young Men's and Young Ladies' Sodalities forming opposite choirs. 4. Announcement of the monthly patron, with the virtue to practice and the vice to overcome, to which may be joined such other announcements as are necessary. 5. Litany of the Blessed Virgin. 6. Closing hymn.

The Consultors and Officers should have a meeting immediately after these devotional exercises, but in some place where they can talk freely of the condition of the Sodality, and of the means of bettering it. It is preferable that the Director should not attend this meeting, as his presence hinders free expression of thought. In all cases it is wise to lend a patient ear to the result of such meetings. Give a fair trial to any means suggested, if it can be adopted. The Director makes no address at the meeting in which the Office is recited.

The business meeting should be held once a month. The order usually observed is—

1. Prayer and hymn.
2. Roll call and payment of dues.
3. Proposing new members.

[491]

4. Special business.
5. Question box.
6. Director's instructions.
7. Litany of the Blessed Virgin, and adjournment.

The names of candidates should always be referred to the Consultors.

The meetings should not be drawn out too long. If possible, have the treasurer collect dues during roll call. Absentees should be noted. A slight fine—not more than five cents—might be imposed for absence when not excused. The dues should not exceed five cents a month. It is the treasurer's business to take care of all sodality money. The address made by the priest at the meeting should be well prepared; indeed, I venture to assert that, if he bestow on this work less time and care than he gives to the preparation of his Sunday sermon, he would do better to say nothing. Carefully thought out and fixed in the mind, it should be short, and treat mainly such topics as are of interest to the young ladies. The evils of mixed marriages, and the necessity of asking God to point out a distinct vocation, are themes of supreme importance in the lives of these young women, and should, therefore, be frequently touched upon. There is no association existing that can afford more real consolation to a pastor than a good Young Ladies' Sodality. None that can give more annoyance and pain than the same society, if the devil enters into it. Take great care of the young women. On them depends in the main the future of your parish. Encourage them in their endeavors toward betterment. It is a mistake to think that because they are docile, they may be slighted. They require your best attention.

Encourage any gathering where they can all come together. Make their meeting places as pleasant as possible. Plan literary gatherings and festivals—encourage anything of a social character that is permissible. Reading circle work, studies, Bible class, sewing for the poor, entertainments, properly managed card parties—anything to keep them busy, amused, and away from evil influences.

Make a great deal of the marriage of a Sodalist. Have the [492] sanctuary furniture, such as chairs, prie-dieus, and a mat of a special kind and of the richest quality, to be used exclusively on the occasion of the marriage of a Sodalist. No other marriage should have anything like it. The same solemnity, in the way of decorations, etc., should be observed at the funerals of deceased members of the Sodality. Have special altar ornaments, special pall, special candlesticks for the catafalque. All these things are of weight in helping to keep up interest in the work of the Sodality.

The Young Men.

The priest who can build up successfully a Young Men's Sodality, or Society, is gifted above the ordinary. Let him cultivate the great gift by all means. How can we reach our young men? Few priests, comparatively, have been able to solve the problem. The fault may exist on both sides. Anyway, it exists. There is, it seems, a natural timidity on the part of the youth as he grows into manhood to meet a priest; with many there is a shyness which makes them feel reluctant to be seen in the company of a priest. On the other hand, the priest, especially if he be young himself, feels this restraint, this shyness which causes the young men to avoid him, most keenly. He finds it difficult to attract them, and meeting in his first efforts with failure is apt to be discouraged and to leave the young men to themselves. This is an error. They can be gained. Let the priest visit personally every young man in the parish, invite them one after another to come to the meeting. Be plain with them. Explain to each his duty, as a Catholic man, of doing what he can to oppose error, and to do it systematically. Establish a sodality, if possible, after the manner of the Young Ladies' Sodality. Make the members feel that you know them and want to help them. In many cases pastors may have to confess that the majority of their young men are not known to them. Let this not be said of you. Get acquainted. Make them feel that you are made of the same material that they are. Greet them cordially. Make them feel at home. Talk baseball, billiards, and even prize [493] fighting if necessary. Keep yourself posted for their benefit—but rarely, if ever, join their sports. By so doing you lessen your influence.

Make few rules, but be sure to observe those that you have made. Nothing disgusts young men quicker than to see the rules, which they were taught to respect, disregarded with impunity and by the quasi-sanction of their superiors. Have them receive the Sacraments at least four times a year. Make it your business to go after them if they miss their Communion Sunday. They require great attention. A Young Men's Sodality properly maintained requires all the extra time of one priest. No matter how zealous he may be, he will find room for all his energy in this one organization. Let him provide for dramatic entertainments, courses of lectures, literary unions, debates, anything to keep the members interested in their efforts to promote union and co-operation in fostering solidly Catholic life. They should also have a gymnasium, or guild-hall annex, if possible. Encourage athletic exercises, never forgetting, however, when with them, the lofty dignity of a priest. They must respect you if they are to profit by your advice and experience.

The young men can thus be made to feel that your only ambition is to see them prosper. Nearly all the means of encouragement that have been mentioned for the Young Ladies' Sodality may be used for the young men. Encourage sociability among Catholic young people. Doing this prevents in large measure the temptation to contract mixed marriages. Praise publicly what you find good in the young men. Condemn, privately, their faults. It is much better not to have a Young Men's Sodality than to have one which, through want of care and interest on the part of the clergy, runs the risk of becoming a failure.

The task of organizing a Young Men's Sodality should not be committed to a priest advanced in years. Men over forty rarely possess that elasticity and power of attraction which is essential to inspire active interest in such work among the youth. We lose with age much of that sympathy that binds the young to their kind.

[494] The Children of Mary.

A separate society should be formed, where possible, for girls between the ages of twelve and sixteen. For them no better organizations can be introduced than that of the Children of Mary, as prescribed in the excellent little book called the Children of Mary's Manual,[1] with modifications to suit the locality. It is the best book we know of for girls, and we might say for every woman, although we should advocate an edition in better form and larger type. Place it in the hands of every girl when she makes her First Communion. A suitable time to organize this society is the Sunday after First Communion. Model it after the Young Ladies' Sodality. The dues may be even less. The question box is an important item and has a peculiar attraction for children. We have had it for nearly twelve years, and it still maintains its popularity. One of the reasons of this may be that the society is continually changing, members not remaining longer than their sixteenth year. The strain, therefore, in this society, is not as great as in the sodalities. If we prepare our discourses for four years, and keep them, we have all the addresses that are required. Speak plainly to children. Tell them their faults. Make them understand you. Always have a story with a moral for them. Keep them engaged in some special work for the church.

During vacation, have them make fancy work for a sale to take place later on in the season. We may have such in connection with Halloweve, or the Thanksgiving festival. In this way will our real workers of the future be trained. Encourage them in having a good time, making them mindful that a good time must never exist with sin. After the Altar Society, comes this society as the easiest to manage. The pastor will find great consolation, and less trouble with it, than with others. It must, however, have encouragement and attention.

The Boys.

A society, corresponding to the Children of Mary, for boys,  [495] should be established wherever possible. Boys should enter it at First Communion time and remain members until their sixteenth year. Let it be a total abstinence society. Members should be pledged against the use of tobacco as well. It may prove an advantage to have it affiliated with the Temperance Union of America. The bulletins, etc., from that society encourage them, while the term "Cadet" has for boys a certain fascination. They will be proud of their pins or badges.[2]  Boys are fond of show. These things are not expensive and are easily procured. Get the boys in line whenever you can. Have them march around a square on Communion Sunday. They must have a banner. They should wear white gloves. Arouse enthusiasm, and the parents of the lads will furnish the funds. If you have an old soldier in the parish who will interest himself, form them into a military company on a small scale. Get wooden guns. Have a drum corps. Permit them to take part in public parades. Let them have military plays, dramas, etc. It is surprising how much enthusiasm a company of boys can work up in a parish. Back of all this display is the object—Monthly Communion. Meetings should be held where the priest can get down to boy level, and caution boys against boys' sins. Here, too, may be the moulding-room for Young Men's sodalities. It is easy to keep the boys in line, because a set goes out and a set comes in each year. Make the boys take charge of their business meetings. Have them learn parliamentary usages, which will be of great service to them in the future. This can easily be done by having them repeat motions, etc., after you. A few lessons will give them a start. After that the only trouble will be, not to have them all want to make motions at the same time.

Next, you must outline some plan of work for them. You have a poor old lady in the parish; get your boys to her house for a "wood-splitting bee," or a "carrying-in-coal bee," or any work of that description. They will enjoy it, [496] and without their being conscious of it, you will have planted the seeds of charity. An active working boys' society makes earnest working men. Let them have the question box, debates, or anything else that you can tolerate at their meetings. If you have the Cadets, get up a monthly contest—a picture, or some trifle as a prize to the one who will give the military salute the greatest number of times. Let them tell of their efforts to help others. Have an outing with them once or twice a year. Be all to all with them. You will have to cure them by patiently listening to their discussions of the sports of the day, or their snatches of low songs, or their slang; correct all plainly and gently. Boys like plain talk.

A priest who has his boys swear by him (to use a common phrase) is a king. Do all you can to achieve this distinction. However, never forget you are a priest while with them. Boys are led, not driven. Have them agree at each meeting to practice some resolution that they will adopt—for instance, "keep from answering back," "perform some specified act of kindness each day for a month," etc. Never inquire how they have kept their resolutions; let that be a matter between God and themselves. The business meeting should not be more than once a month. Have it brief. The address should be your best.

Holy Angels' Society.

Little girls between the age of eight years and First Communion should have a society of their own. The Children of Mary's Manual outlines a society known as the Holy Angels' Society.

This is just the thing for little ones. Mould it after the Children of Mary's Sodality, so as to prepare them for that society when they are fitted for it. Have the dues but one or two cents a month. Have the meeting once a month. While a Sister may do all the work for this society, the priest must "look in" and tell a story at each meeting. Have them honor and love their Guardian Angel. For this reason encourage them to recite nine Glorias each day in honor of [497] the nine choirs of Angels. They should have songs at their meetings. Interest them in the lives of their patron saints. Encourage them to do something, according to their ability, for the Church. The spirit of self-sacrifice, and doing for the Church, must be instilled in their little hearts. Have the Sisters care for the money; that is, receive it from the treasurer after each meeting. Let the older ones be taught the duties of secretary, treasurer and prefect. Get medals for them. Let them have a banner. Children like fuss. Make them happy. They should have a feast at least once a year. There would be no use for a society, according to their notions, unless this feast was exclusive. Therefore, whatever is done in that way, let it be "just for ourselves."

Our Little Boys.

Our little boys are like their seniors, and require all the attention we can give them. Place them under the protection of some boy saint, Saint Pancratius, for instance. Let them pledge themselves for some special work, one of the following being suggested: "Never tell a lie," "Love their mother better than anyone else in the world," "Never give her pain," "Tell all they do to their father or mother," "Never to pass an old person without lifting their hat," etc. Encourage them to keep their pledge. Their dues should be but one cent a month. Let them organize at the beginning of the school year. Their meetings should be once a month. The order of exercises at each meeting should be somewhat similar to that of the Holy Angels Society. They will want badges and a banner—make them work for them. Instill into their minds that no debts should be contracted. Let them have some special object to work for after the banner and badges are paid for—something definite, and not too expensive, for example, a set of cruets for the altar, an altar bell, etc. They need praise, give it prudently. The priest should have a story for them at each meeting. Make them think themselves better than others of their own age who do not belong to the society. Such pride is commendable and not at all dangerous, for it is pride in their society or work, [498] not a personal thing. Care must, however, be taken that this sort of thing will not prevent others from joining. Let all the little boys of the parish know that they will be ever welcome to the meetings, and that they can join this society.

Have all meetings short. Children should not be kept longer than one-half hour, while for grown people the limit should be one hour. Always begin on time. The prayers at business meetings should be short, and one verse of a hymn is sufficient. Have the dues collected, if possible, while the secretary is calling the roll. Where the society is very large, ask members to enclose their dues in an envelope bearing their name, and place it on the collection plate. The treasurer can credit it afterward. This method cannot, of course, be used with the card system. Give plenty of opportunity at business meetings for the discussion of matters of interest to the whole society. No member should be allowed to speak longer than three minutes, or more than once on the same topic.

The minutes of each society must be written with great care. They should be read well. The secretary is the most important officer for the success of a society. Good secretaries are rare. Like poets, they are born, not made.

---

Footnotes:

1. This manual may be obtained from P. J. Kenedy [sic], New York.

2. These can be obtained in silver form Feely & Co., at about twenty-five cents each.

---

Source: Francis A. O'Brien, "Organization and Maintenance of Parish Societies," American Ecclesiastical Review 14 (June 1896): 481–498.

The Problem is You

There is a phrase, "If you have a problem, the problem is probably you." Or some variation of that. It captures the problem that a lack of self-awareness can create. Examples are easy—you always seem to get fired, you're always assigned with lazy teammates, things always go wrong around you, everyone treats you badly. Naturally the question arises, "Could it possibly be that everything always goes wrong with me, or is there something about me that attracts and causes problems in my life?" That question can arise only when a person is self-reflective.

But the issue can be a false dichotomy, and those in charge can use that trope to justify their own incompetence. The issue goes both ways. If China is polluting the environment, and the US criticizes China for it, ultimately the criticism is true even if the US is polluting the environment as well. China can't turn to the US and say, "The problem is you." The problem is both: there are people who lack self-awareness and reflectivity, and there are people who run from taking responsibility for their behaviors and blame the character flaws of others in order to do so.

And as Seth Godin says, "The problem you can't talk about... is now two problems" (http://sethgodin.typepad.com/seths_blog/2016/05/the-problem-you-cant-talk-about.html).

In other words, if there's a problem, the better strategy is to take the problem seriously and explore its full extent so that both sides can learn and grow. Certainly there are exceptions where blame is clearly on one side. But wouldn't it help if instead of immediately resorting to cliches, we stopped to take each other seriously and face the possibility that everyone can help each other to grow?