Journal in France in 1845 and 1848 with Letters from Italy in 1847. Allies Thomas William

the evening we saw M. Bonnetty, and had some talk with him. We were running about nine hours to-day.

       Friday, July 4. – Went to breakfast with Miss Young, and had a long talk with l'Abbé Carron, formerly secretary to the archbishop. He was very polite and cordial, and offered us every thing in his power. From him we obtained an account of the day's occupations in the Séminaire de S. Sulpice, which I took down from his mouth as follows, incorporating with it some further information given me by M. Galais, professor of canon law therein: —

Special Lectures

      Hebrew; two courses.

      Moral Theology; a great course. Young men admitted who have already studied the elementary course – about forty or fifty.

      Canon Law; a special course.

      From Easter to the vacation they are instructed in the duties of a pastor in great detail.

      Private study of the Holy Scriptures by each half an hour a day.

      At three o'clock on Sundays, at S. Sulpice, the young men exercise themselves in catechising, except from Easter to the vacation.

      Before the first communion there is catechising at S. Sulpice for two months thrice a-week, (not by the pupils).

OBSERVATIONS

      There is much sickness: (the building has not gardens or sufficient space for recreation attached to it).

      Not time enough for study.

      The vacation is from Aug. 15. to Oct. 1.

      The cassock is always worn.

      They confess themselves every week, ordinarily in the morning during the meditation. They choose their own confessor among the masters, who are at present twelve, but the number is not fixed. As to communicating, they are free; but are exhorted to do it often. Often is all the Sundays and festivals. Some communicate besides two, three, four, five, times a week, especially as the time of their ordination draws near. The priests every day. After the communion twenty minutes "action de grâces." On entering the seminary a general confession of the whole past life is made. At the commencement of each year, after the vacation, in October, a confession of the year is made. At the beginning of each month there is a retreat for one day, ordinarily the first Sunday. Direction is twice a month. It is intercourse between each young man and his director for the purpose of making known his inward state. There is a general retreat after the vacation for eight days; in this no visits allowed; no letters received; no going out into the city. There are recreations, but the rest of the day is consecrated to prayer, to confession, and to sermons. Each has his own rule (règlement particulier), which he draws up in concert with his confessor.

      The day, the hour, and the mode of using the following exercises, to be determined on with the director.

      Private examination of oneself.

      Confession.

      Holy Communion.

      Direction.

      The monthly retreat.

      La Monition.4

      Any special reading.

      Accessory studies.

      What has been determined on by the director, relatively to the preceding exercises, is to be written in the "règlement particulier" of each.

      The main resolution necessary to insure the fruits of the seminary is fidelity to the "règlement," and especially to silence at the prescribed times, and to the holy employment of one's time.

      The virtues to be studied are, collectedness, the thought of the presence of God, modesty and good example, charity and humility, religion and fervour in the exercises of piety.

      The order of exercises for a day in the annual retreat is as follows: —

      The following means are recommended for profiting by the "retreat."

      1. From its commencement have your "Règlement particulier" approved by your Director; agree with him on the employment of your time, on the subject of your reading, on the manner of preparing your confession.

      2. Read the chapter of the Holy Scripture and of the Imitation marked in the "Manual of Piety," and never omit this reading.

      3. Observe silence carefully, save at the time of recreation, and if you are obliged to speak, ask leave to do so.

      4. Do not read or write any letter.

      5. If you experience dryness, disgust, repugnance, discouraging thoughts, as generally happens in retreats, communicate them immediately to your Director, and follow his advice, as the most assured means of overcoming temptations.

      6. If you have already made a general confession at the Seminary, employ the time after mass till breakfast in examining yourself on the manner in which you have done your actions in the Seminary the past year, how you have combated your defects and your ruling passion, and how you have practised the virtues which you proposed to acquire.

      7. Study especially inward recollectedness, confidence in our Lord, and in the Most Holy Virgin, serious and deep examination of your conscience, and a great desire "de faire un bon Séminaire."

      8. After the Retreat tell your Director your feelings and resolutions, and busy yourself immediately with drawing up your "règlement particulier."

      There are, moreover, retreats for eight days before each ordination. Exposition of the pontifical is given. Before the ordination of any individual is decided on, there are two "appels" to be gone through; 1st, that of outward conduct; 2d, that of inward conduct, decided by all the masters in common. If these are passed there is a third examination of himself and his fitness for the ministry to be gone through by the pupil in private. Fourthly, if he is thoroughly persuaded of his vocation, his confessor finally decides whether he shall be accepted for the ministry or rejected. The ordinary payment made by each pupil is 700 francs a year, but this, in case of necessity, or of promising persons, especially when recommended by bishops, is reduced to 400.

      In Lent one meal and one collation (a half meal) are allowed: the first at mid-day. Meat is permitted on Sundays, Mondays, Tuesdays, and Thursdays, by the archbishop's "mandement." Fridays and Saturdays are maigre days through the year, but not fasts. The other fasts of the year are very few, the greater number having been abolished by the Concordat. They are Christmas Eve, Whitsun Eve, St. Peter's Eve, the vigils of the Assumption and All Saints.

      M. Gaduel told me that the good professors of S. Sulpice receive no salary whatever. They live, he said, as children in a father's house, provided with everything they want, but they are not given money. If one has need of a coat, he asks for it, and has it. Should they be taken ill, and be unable to continue their functions, they will be supported and tenderly provided for all their days. They take no vows, and can leave when they please; and they retain whatever private property they may possess. Those who have none receive 100 francs a year for their charities; for you know, he said, they cannot go into the city without a sou. Thus their life is entirely detached from the cares of this world, from the desire of wealth, and all that attaches to it. Yet is it, from its sedentariness and severely abstract pursuits, as well as from the continued pressure on the heart and conscience, a trying life. Health, I imagine, is only maintained by the weekly relaxation of Wednesday, and the annual vacation of two months in August and September.

      We talked on many other subjects with M. l'Abbé Carron. He was very desirous to explain the honour paid to the Blessed Virgin Mary. One and all reject with horror anything like adoration being offered to her, or that she is anything more than the most favoured channel of grace.

      At two we went to M. Bonnetty, who took us to the house of the Benedictines, then in Rue Notre Dame des Champs, where we saw the Abbé Guéranger, a very pleasing person. Talked of editions of the Fathers, the labours of the Benedictines, the movement in England. He struck me as very mild and charitable. In the library M. de Montalembert was sitting writing. We did not know who it was at the

4

"La monition consiste à faire connaître à celui, qui nous a chargés de lui rendre cet office de charité, ses imperfections et ses défauts extérieurs contraires aux vertus Chrétiennes et ecclésiastiques."