how many purposes, which might or should act as conditions, may exist in the will actualiter or habitualiter. The might and the should do not count.

For this reason it seems the advice, to resolve under what circumstances one will or will not consecrate, is of no value if the resolution is to prove later the validity of a consecration. It is, however, to be recommended to make his intentio always as the Rubrics recommend: Quilibet Sacerdos talem semper intentionem habere deberet, scilicet consecrandi eas omnes quas ante se ad consecrandum positas habet.* One, therefore, should omit conditions (for instance si est super corporale) as they may subsequently cause embarrassment.

FR. BREMER.

*This intentio, as there found, is positive and unconditional, and for this reason applies also to the small Hosts which by oversight were left extra corporale. This is not the case of the other expression in the Rubrics: si alique Hostiae ex oblivione remaneant in altari non consecrat. For (1) in altari may be everywhere upon the altar, i. e., in cornu altaris, and then the form hoc would no longer be true; (2) they may be Hosts of which the priest knows nothing at all, and knows not whether he may consecrate them; (3) it seems as if the words there cum non intendat consecrare nisi quad videt belonged also to this sentence. That would mean that these Hosts were not consecrated, if the priest makes the intentio to consecrate only what he actually sees, and then in forgetfulness does not look at them.

If any one is expected to be all things to all men it certainly is the priest. The priest is there for the people's sake, and he must be able to mingle and to talk with them. He must know also how to mix with those of refined forms, in order to gain an influence in their circles for the interests of religion. This ability must be aimed at in the priest's training. The Council of Trent (sess. 22) has impressed upon priests the sacred duty that in their garb and demeanor, their manner and conversation, as in their whole bearing and actions, they should be dignified. And even Holy Writ, that sober book of wisdom, has not disdained, in ancient times already, to give rules of demeanor, as for instance in the following passages: Prov. xvii, 24; xviii, 13; Ecli. xix, 26, 27; xx, 7, 8; xxi, 23, 26, 27, 29; xxxi, 12; xxxii, 10-13, etc.

No doubt remains therefore that upon polished demeanor and pleasing ways great stress is to be laid by the priest. If he lacks these he can not be surprised if he meets with lack of regard, or is even avoided. No man's ways are more closely watched than the priest's (Compare I Cor. iv, 9). It must be obvious, also, that it is polish of deportment which opens to the priest the door of cultured society, where he can gain not only personal regard for himself, but also esteem for the priesthood in general. Of course the priest's polished forms must never degenerate into affectation, and never must the priest in his worldly deportment in the least degree forget or compromise his priestly dignity. He should bear himself, frankly and unostentatiously, as a college bred man, in speech and manner, and should demonstrate that he is not only well versed in the sciences but that he also has the tact and well bred forms required in polite society and in the intercourse with persons of rank.

Virtue and piety are of themselves precious pearls, and if set in amiableness and pleasant demeanor their value will be enhanced and will invite imitation. There are many people who by our unaffectedness, coupled with reserve and ennobled by modesty, may be divorced from their prejudices against virtue and incited with a desire for that which formerly was to them unattractive and somber. Only in this way will the priest succeed in making himself beloved, as of God so also of man, such as the Holy Spirit in Ecclesiasticus lxv, I, says in praise of the leader of the people: Dilectus Deo et hominibus. With this ideal attained, and if the clergyman has by well bred ways gained esteem and respect in social circles, it will be much easier to gain friendly footing with families of refinement and thus exercise a good influence also in those circles.

This matter receives usually small notice, but wrongly so. If we glance at the model given us in the life and doctrine of Christ, the right appreciation for this consequential matter can not be lacking. In this connection the following passages in the New Testament should also be compared: Phil. iv, 5, 8; Rom. xii, 10, 13, 15, 18; xiii, 7; Luke xiv, 8-11; xxii, 26; Matth. v, 39-42; x, 16; xi, 29; xx, 27, 28.

The priest's life must be fashioned in every respect after Christ, the High Priest, who in all His poverty did not forego nobility of birth, and in all His humility took with dignity His part as true man among men; surely our divine Teacher did not see in these qualities any danger of lessening the fruits of His activity, or of suffering in genuine popularity.

Let us draw briefly the conclusion: We must earnestly endeavor to imitate the example of the incarnate God, and in very truth "become all things to all men" (I Cor. ix, 22).

Jos. M.

LXIII. HOW CAN MEN BE INDUCED TO FREQUENT COMMUNION?

"I can not get men to receive frequently the Holy Sacraments," many a priest complains, and therewith he lets them go their own way and turns his attention to the women, who can, with less trouble, be held to heed the priest's advice. It is no doubt a remarkable fact that even men who in public life valiantly and energetically fight for the Church, are-exceptis excipiendis-very often satisfied with the at least once a year, as regards Holy Communion. This is not a wholesome state of affairs; the exterior life must draw strength from the interior, otherwise it will degenerate. A devout life, practical Christianity, are inconceivable without Holy Communion. What can be done?

1. Men who seldom or never go to hear a sermon, who content themselves with hearing a low Mass, do not give much opportunity to the priest to get at them. How can, nevertheless, influence be brought to bear upon these men? At meetings of a profane character the priest can hardly deliver a sermon; nevertheless there is no end of opportunities, where in a few words, brief and to the point, attention may be drawn to the necessity of practical Christianity, and some good will always be done by such words.

A thoroughly Catholic surrounding at home will often be the only means of reaching this class of men. A few kind words from a pious mother, wife or sister, have frequently achieved great results.

With men who attend sermons the task is an easier one. Above all things the priest should frequently throughout the year invite the men to the Holy Sacraments. The invitation must be cordial, kindly. A priest who summons the men of his parish to confession

in harsh and sarcastic terms will of course get not many to come. The feasts of Our Lord, of the Blessed Virgin and of St. Joseph offer good opportunities for such invitations. Many priests have found from experience that in cases of death the relatives, including the men, may be easily induced to receive the Sacraments. It will be wise to express publicly appreciation and pleasure when there has been a good attendance of men.

2. A second means consists in pointing out that God has shown special predilection for men, confiding to them the most important positions in family, State and Church; the priesthood is only accessible to men.

3. Many sodalities and fraternities of men receive Communion in a body, which is a great inducement. A prudent priest will find many occasions, even in worldly societies of Catholics (veterans, firemen, policemen, etc.), of suggesting to the men to receive Communion, for instance at the burial of a member, on anniversary days, etc. Some members at least will take heed and that is a result not to be undervalued.

4. The reception of the Holy Sacraments must be made for men as convenient as possible. Men should not be kept waiting very long; they have not much patience. On special days for men's confessions appoint special hours, when they can conveniently come. Induce the women to come in the afternoon and to leave the evening to the men.

It is incumbent upon confessors to address the men in polite and pleasant tone, to speak to them, as the difference in age may suggest in individual cases, as friend to friend, as father to son, disregarding high or humble rank. We win them over in this way, and facilitate confession. By friendliness and kindness we show our good will toward them, we get them to return readily. If the con