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On the Catechising of the Uninstructed

Chapter 13.--Of the Remedy for the Fourth Source of Weariness.

18. But in good truth it is a serious demand to make upon us, to continue discoursing on to the set limit when we fail to see our hearer in any degree moved; whether it be that, under the restraints of the awe of religion, he has not the boldness to signify his approval by voice or by any movement of his body, or that he is kept back by the modesty proper to man, ¹ or that he does not understand our sayings, or that he counts them of no value. Since, then, this must be a matter of uncertainty to us, as we cannot discern his mind, it becomes our duty in our discourse to make trial of all things which may be of any avail in stirring him up and drawing him forth as it were from his place of concealment. For that sort of fear which is excessive, and which obstructs the declaration of his judgment, ought to be dispelled by the force of kindly exhortation; and by bringing before him the consideration of our brotherly affinity, we should temper his reverence for us; and by questioning him, we should ascertain whether he understands what is addressed to him; and we should impart to him a sense of confidence, so that he may give free expression to any objection which suggests itself to him. We should at the same time ask him whether he has already listened to such themes on some previous occasion, and whether perchance they fail to move him now in consequence of their being to him like things well known and commonplace. And we ought to shape our course in accordance with his answer, so as either to speak in a simpler style and with greater detail of explanation, or to refute some antagonistic opinion, or, instead of attempting any more diffuse exposition of the subjects which are known to him, to give a brief summary of these, and to select some of those matters which are handled in a mystical manner in the holy books, and especially in the historical narrative, the unfolding and setting forth of which may make our addresses more attractive. But if the man is of a very sluggish disposition, and if he is senseless, and without anything in common with all such sources of pleasure, then we must simply bear with him in a compassionate spirit; and, after briefly going over other points, we ought to impress upon him, in a manner calculated to inspire him with awe, the truths which are most indispensable on the subject of the unity of the Catholic Church, ² on that of temptation, on that of a Christian conversation in view of the future judgment; and we ought rather to address ourselves to God for him than address much to him concerning God.

19. It is likewise a frequent occurrence that one who at first listened to us with all readiness, becomes exhausted either by the effort of hearing or by standing, and now no longer commends what is said, but gapes and yawns, and even unwillingly exhibits a disposition to depart. When we observe that, it becomes our duty to refresh his mind by saying something seasoned with an honest cheerfulness and adapted to the matter which is being discussed, or something of a very wonderful and amazing order, or even, it may be, something of a painful and mournful nature. Whatever we thus say may be all the better if it affects himself more immediately, so that the quick sense of self-concern may keep his attention on the alert. At the same time, however, it should not be of the kind to offend his spirit of reverence by any harshness attaching to it; but it should be of a nature fitted rather to conciliate him by the friendliness which it breathes. Or else, we should relieve him by accommodating him with a seat, although unquestionably matters will be better ordered if from the outset, whenever that can be done with propriety, he sits and listens. And indeed in certain of the churches beyond the sea, with a far more considerate regard to the fitness of things, not only do the prelates sit when they address the people, but they also themselves put down seats for the people, lest any person of enfeebled strength should become exhausted by standing, and thus have his mind diverted from the most wholesome purport (of the discourse), or even be under the necessity of departing. And yet it is one thing if it be simply some one out of a great multitude who withdraws in order to recruit his strength, he being also already under the obligations which result from participation in the sacraments; and it is quite another thing if the person withdrawing is one (inasmuch as it is usually the case in these circumstances that the man is unavoidably urged to that course by the fear that he should even fall, overcome by internal weakness) who has to be initiated in the first sacraments; for a person in this position is at once restrained by the sense of shame from stating the reason of his going, and not permitted to stand through the force of his weakness. This I speak from experience. For this was the case with a certain individual, a man from the country, when I was instructing him catechetically: and from his instance I have learned that this kind of thing is carefully to be guarded against. For who can endure our arrogance when we fail to make men who are our brethren, ³ or even those who are not yet in that relation to us (for our solicitude then should be all the greater to get them to become our brethren), to be seated in our presence, seeing that even a woman sat as she listened to our Lord Himself, in whose service the angels stand alert? ⁴ Of course if the address is to be but short, or if the place is not well adapted for sitting, they should listen standing. But that should be the case only when there are many hearers, and when they are not to be formally admitted ⁵ at the time. For when the audience consists only of one or two, or a few, who have come with the express purpose of being made Christians, there is a risk in speaking to them standing. Nevertheless, supposing that we have once begun in that manner, we ought at least, whenever we observe signs of weariness on the part of the hearer, to offer him the liberty of being seated; nay more, we should urge him by all means to sit down, and we ought to drop some remark calculated at once to refresh him and to banish from his mind any anxiety which may have chanced to break in upon him and draw off his attention. For inasmuch as the reasons why he remains silent and declines to listen cannot be certainly known to us, now that he is seated we may speak to some extent against the incidence of thoughts about worldly affairs, delivering ourselves either in the cheerful spirit to which I have already adverted, or in a serious vein; so that, if these are the particular anxieties which have occupied his mind, they may be made to give way as if indicted by name: while, on the other hand, supposing them not to be the special causes (of the loss of interest), and supposing him to be simply worn out with listening, his attention will be relieved of the pressure of weariness when we address to him some unexpected and extraordinary strain of remark on these subjects, in the mode of which I have spoken, as if they were the particular anxieties,--for indeed we are simply ignorant (of the true causes). But let the remark thus made be short, especially considering that it is thrown in out of order, lest the very medicine even increase the malady of weariness which we desire to relieve; and, at the same time, we should go on rapidly with what remains, and promise and present the prospect of a conclusion nearer than was looked for.

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Méthode pour enseigner aux catéchumènes les éléments du Christianisme

CHAPITRE XIII.

QUATRIÈME CAUSE D’ENNUI : MOYENS D’Y REMÉDIER. DE L’USAGE, ADOPTÉ DANS CERTAINES ÉGLISES, D’ÉCOUTER ASSIS LA PAROLE DIVINE.

18. C’est une rude tâche, je l’avoue, que d’aller jusqu’à la fin de son discours, quand on a sous les yeux un auditeur immobile, impassible. Est-ce scrupule religieux ou respect humain qui l’empêchent de manifester son approbation de la voix ou du geste? Est-ce défaut -d’intelligence ou dédain? Comme nous ne pouvons lire dans son coeur, il faut recourir à tous les moyens pour l’aimer, et percer en quelque sorte la nuit où il s’enveloppe [71]. Refoule-t-il ses pensées en 1ui-même par excès de timidité? Il faut le rassurer par des paroles affectueuses, encourager sa modestie en lui montrant une sympathie toute fraternelle, l’interroger pour savoir s’il comprend, et lui donner assez de confiance pour exposer franchement ses objections. Ne manquons pas non plus de lui demander si ces vérités frappent pour la première fois son oreille, si elles ont perdu à ses yeux l’intérêt de la nouveauté. Sa réponse nous guidera : tantôt il faudra mettre plus de simplicité et de précision dans notre langage, tantôt réfuter les opinions contraires; tantôt nous résumerons ce qu’il sait, loin de nous livrer à d’inutiles développements, et nous choisirons des paraboles, des événements symboliques, dont l’interprétation communiquera à notre entretien une grâce attrayante. S’il manque d’imagination, s’il est incapable de comprendre et de goûter ces beautés exquises, il ne reste plus qu’à le souffrir avec patience; après avoir récapitulé brièvement nos dogmes, il faut insister sur les points essentiels, l’unité catholique, les tentations, la nécessité de se conduire en vue du jugement à venir, en le faisant trembler. Enfin, consacrons plus de temps à parler à Dieu pour lui qu’à lui parler de Dieu.

19. Il n’est pas rare de voir un auditeur, qui semblait charmé au début, se lasser d’être attentif ou de se tenir debout; il n’approuve plus, que dis-je? il se met à bailler et témoigne involontairement l’envie qu’il a de se retirer. Dès qu’on s’aperçoit de sa fatigue, on doit le récréer, soit en lui tenant quelques propos d’un enjouement de bon ton, sans sortir du sujet, soit en lui faisant un récit qui frappe son imagination ou touche sa sensibilité. Qu’on lui parle surtout de lui-même, afin que l’intérêt personnel le tienne en éveil, sans toutefois le blesser par quelque allusion offensante, ni quitter l’accent de tendresse qui peut seul gagner son coeur. On pourrait encore soulager son attention en lui offrant un siége, ou plutôt, il vaudrait mieux qu’il fût assis dès le commencement, autant que la circonstance le permet. Je trouve fort sensé l’usage adopté dans certaines églises d’outre-mer, où l’on voit assis l’évêque qui parle et le peuple qui l’écoute : de la sorte, les personnes trop délicates ne sont pas condamnées à relâcher leur attention et à en perdre les fruits, même à se retirer. C’est déjà un inconvénient qu’un chrétien, quoique incorporé à l’Eglise, soit contraint de quitter une assemblée nombreuse pour reprendre ses forces; mais n’est-il pas cent fois plus fâcheux qu’un catéchumène, qui doit être initié aux mystères, soit réduit à la nécessité impérieuse de se retirer, pour ne pas tomber de faiblesse? La timidité l’empêche d’expliquer la raison qui l’oblige à partir; ses forces épuisées ne lui permettent plus de rester debout. Je parle par expérience: j’ai vu un homme de la campagne me quitter au milieu de l’entretien, et sa conduite m’a révélé le péché que je signale. Eh! n’y a-t-il pas un orgueil révoltant à ne pas laisser s’asseoir en notre présence des hommes qui sont nos frères, que dis-je ? dont nous - cherchons à nous faire des frères, et qui, à ce titre, doivent attendre de nous une sollicitude plus empressée? Ne voyons-nous pas qu’une femme était assise en écoutant le Seigneur dont les anges environnent le trône¹? Si l’entretien doit être court ou que le lieu ne permette guère de s’asseoir, je le veux bien, on écoutera debout: c’est qu’alors l’auditoire sera nombreux et qu’il ne s’agira pas d’instruire un catéchumène. Mais il y a péril, je le répète, à laisser debout une ou deux personnes qui viennent nous trouver pour s’initier à la foi chrétienne.

Toutefois, si nous n’avons pas pris cette précaution au début, et que nous apercevions des signes d’ennui chez l’auditeur, il faut lui offrir aussitôt un siége, en le pressant de s’asseoir, et lui adresser quelques paroles pour le récréer, ou même dissiper le malaise qui avait troublé son attention. Dans l’incertitude où nous sommes des motifs qui l’empêchent d’écouter, tenons-lui, dès qu’il est assis, quelques propos enjoués ou pathétiques; pour l’arracher aux distractions que lui causent les souvenirs du monde. De la sorte, si nous tombons juste sur les pensées qui le préoccupent, elles disparaîtront pour ainsi dire devant une accusation directe : si nous nous sommes trompés, quelques mots sur ces préoccupations que nous sommes obligés de supposer en lui, par cela seul qu’ils sont inattendus et interrompent la suite de l’entretien, piquent sa curiosité et renouvellent son attention. Du reste, soyons brefs, puisque nous faisons une digression, de peur que le remède ne soit pire que le mal et n’augmente la lassitude que nous avons dessein de combattre. Ayons soin dès lors d’abréger; faisons entrevoir et pressons la fin de notre entretien.