Part III: ¹THE PRESERVATION AND PROGRESS OF THOSE WHO REMAIN IN PROBATION #

CHAPTER 1: ²THE PRESERVATION PERTAINING TO THE SOUL AND TO PROGRESS IN VIRTUES #

[243] #

1. ³Just as with regard to the admission of those whom God our Lord calls to our Institute by giving them suitable ability for it, and the dismissal of those who through lack of such ability reveal that they have not been called by his Divine Wisdom, there is need of the considerations expounded so far,⁴so also due consideration and provident care must be employed toward preserving in their vocation those who are being retained and tested in the houses or colleges, and toward enabling them to make progress both in spirit and in virtues along the path of the divine service,⁵in such a manner that care is also taken of the health and bodily strength necessary to labor in the Lord’s vineyard.⁶Consequently what pertains to the soul will be treated first and then what pertains to the body.

[244] #

2. ¹In regard to the soul, it is of great importance to keep those who are in probation away from all imperfections and from whatever can impede their greater spiritual progress.²For this purpose it is highly expedient that they should cease from all communication by conversation and letters with persons who may dampen their resolves See C-245;³further, that while they advance along the path of the spirit, they should deal only with persons and about matters which help them toward what they were seeking when they entered the Society for the service of God our Lord See C-246.¹

[245] #

A. ²If in some place a person is bothered or disquieted by persons who are not walking in the path of the spirit, the superior should consider whether it will be expedient to have him move to another place where he can apply himself better in the divine service.³In that case his future superior ought to be given such information about the man as will enable him the better to assist him and the others in his charge.

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B. ¹If it seems on some occasion that someone should be permitted to speak to relatives or friends whom he had in the world, this ought to be done in the presence of someone designated by the superior and briefly, unless for special reasons he who holds the principal charge orders otherwise.²²{Likewise, if anyone in the house should write to any place or person, it should be done with permission, and he should show the letter to the one appointed by the superior.³If anyone writes to him, the letters should likewise go first to the one who was appointed by the superior, and he will see them and give them or not to the one to whom they are addressed, according as he thinks expedient for his greater good, to the divine glory.}³

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3. ¹For the same reason they should not leave the house except at the time and with the companion the superior decides upon See C-248; and within the house they should not converse with one another according to their own choice but with those whom the superior designates,²so that they may be edified and helped by the others in our Lord through their good example and spiritual conversation, and not the opposite See C-249.

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C. ¹The superior will consider whether certain persons of whom he has assurance may be sent out alone; and also whether or not he should grant some a single permission for many occasions, or whether they must ask permission each time they go out.

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D. ¹Ordinarily it is good for the novices not to converse with one another but to keep silence among themselves except for the occasions when speech is necessary, dealing rather with mature and discreet persons whom the superior will indicate for each one.²Likewise, where two have their beds in the same room, one of them should be a person of whom there is no doubt that the other will be improved by him. For the same reason, too, it is good to have some of the older men between the rooms of the younger ones who are alone.³Ordinarily, no one should enter another’s room without permission of the superior; and if he has permission to enter, the door should stay open as long as he is in the room with the other, so that the superior and the other officials appointed for the purpose may enter whenever it is proper.

[250] #

4. ¹All should take special care to guard with great diligence the gates of their senses (especially the eyes, ears, and tongue) from all disorder,²to preserve themselves in peace and true humility of their souls, and to show this by their silence when it should be kept and, when they must speak, by the discretion and edification of their words,³the modesty of their countenance, the maturity of their walk, and all their movements, without giving any sign of impatience or pride.⁴In all things they should try and desire to give the advantage to the others, esteeming them all in their hearts as if they were their superiors and showing outwardly, in an unassuming and simple religious manner, the respect and reverence appropriate to each one’s state,⁵so that by consideration of one another they may thus grow in devotion and praise God our Lord, whom each one should strive to recognize in the other as in his image.

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5. ¹While eating they should be careful to observe temperance, decorum, and propriety both interior and exterior in everything.²A blessing should precede the meal, and it should be followed by a thanksgiving which all should recite with proper devotion and reverence.³ While the meal is being eaten, food should be given also to the soul, through the reading of a book⁴ which is devotional rather than difficult so that all can understand it and draw profit from it, or through having someone preach during that time according to what the superiors may order, or through doing something similar for the glory of God our Lord See C-252.

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E. ¹Similar things might be the reading of edifying letters or some other exercise that might on occasion be deemed appropriate.

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6. ¹Generally, all those who are in good health should be busy with spiritual or exterior occupations.²Furthermore, just as those who perform duties should be given alleviation if they need it, so if they have time left over they should occupy themselves with other things,³so that idleness, the source of all evils, may have no place in the house as far as this is possible.

[254] #

7. ¹So that they may begin to experience the virtue of holy poverty, all should be taught that they must not have the use of anything as their own.² However, it is not necessary for them to dispossess themselves of their property See C-255 during the probation, except where the superior should order this, after expiration of the first year,⁵ because he judges that for some person such property is an occasion of temptation and of making less progress in spirit because of his placing some disordered love and confidence in it.³In that case the disposition should be made in conformity with the counsels of Christ our Lord See C-256.⁴However, it is left to the devotion of each one to apply his property, or a part of it, to one pious work rather than to another, according to what God our Lord will give him to perceive as being more conducive to his divine service, as was stated in the Examen.

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F. ¹The dispossession applies both to a person’s own property presently held, either in his own power or in that of others, and to his right or claim in court to any property he expects, whether of secular or ecclesiastical goods.²The time when this should be done will be left to the arrangement of the superior general or the one to whom he delegates the matter.

[256] #

G. ¹Before entering, each one may do what he pleases with his property;²but after his entrance he ought to dispose of it, whether it be ecclesiastical or secular, as befits a man leading the spiritual life.³Consequently, if he deems that he ought to dispose of it by giving it to relatives, he ought to have recourse to and abide by the judgment of one, two, or three persons of learning and goodness, so as to do what they judge to be more perfect and pleasing to God our Lord,⁴after consideration of all the circumstances, as is stated at greater length in the Examen.

[257] #

8. ¹Likewise they should understand that they may not lend, borrow, or dispose of anything in the house unless the superior knows it and consents.

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9. ¹If someone at entrance or after he has entered under obedience should find it to his devotion to dispose of his temporal goods, or a part of them, in favor of the Society,²it is beyond any doubt a matter of greater perfection, detachment, and abnegation of all self-love not to single out particular places with fond affection, or through that affection to apply his goods to one place rather than to another See C-259.³Rather, he does better if, while desiring the greater and more universal good of the Society (which is directed to greater divine service and greater universal good and spiritual progress of souls),⁴he leaves to him who has charge of the whole Society this judgment as to whether the goods ought to be applied to one place rather than to another of that same province.⁵For the general is better able than another to know what is expedient and what pressing needs are present throughout the whole Society. Furthermore, he can take account of the kings, princes, and lords, seeing to it that no cause of offense may be given to them⁶and that the matter may lead to the greater edification of all, and to greater spiritual progress of souls and glory of God our Lord.

[259] #

H. ¹In this matter as in all others, the rectors, local superiors, or provincials, and any other persons who deal with the one desiring to make such a disposition ought to represent to him that which is more perfect and in which he will gain greater merit before God our Lord.²Nevertheless, if they should observe in him a preference for one place more than another (which is something imperfect), even though he does give up his own judgment, they could inform the superior general, or the one who holds his place, as to whether it seems that some imperfection ought to be tolerated³in the hope that it will one day cease and that God our Lord will supply what is lacking to the person for the greater divine glory and his own greater perfection.

[260] #

10. ¹They should be taught how to guard themselves from the illusions of the devil in their devotions and how to defend themselves from all temptations. They should know the means which may exist for overcoming these and applying themselves to the pursuit of the true and solid virtues,²whether with many spiritual visitations or with fewer, by endeavoring always to go forward in the path of the divine service.

[261] #

11. ¹They should practice the daily examination of their consciences and confess and receive Communion at least every eight days,⁶ unless the superior for some reason orders otherwise.²{There should be one confessor for all, assigned by him who has charge of the others}.⁷³Or if this is impossible See C-262, everyone should at least have his own regular confessor to whom he should keep his conscience completely open,{and who should be informed about the cases which the superior reserves to himself.⁴These cases will be those where it appears necessary or highly expedient for the superior to have knowledge, so that he may the better provide remedies and protect those whom he has in his charge from any harm}.⁸

[262] #

I. ¹This might not be conveniently possible because of the large numbers, or because some individual would seem to be helped more by another confessor than by the ordinary one, for reasons that might arise. The superior will consider these and provide as he judges in our Lord to be expedient.

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12. ¹It will be beneficial to have a faithful and competent person to instruct and teach the novices how to conduct themselves inwardly and outwardly, to encourage them to this, to remind them of it, and to give them loving admonition See C-264;²a person whom all those who are in probation may love and to whom they may have recourse in their temptations and open themselves with confidence, hoping to receive from him in our Lord counsel and aid in everything.³They should be advised, too, that they ought not to keep secret any temptation which they do not tell to him or to their confessor or to the superior, being happy to have their entire soul completely open to him.⁴Moreover, they will tell him not only their defects but also their penances or mortifications, or their devotions and all their virtues, with a pure desire to be directed if in anything they have gone astray,⁵and not wishing to be guided by their own judgment unless it is in agreement with the opinion of him whom they have in place of Christ our Lord.

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K. ¹This person will be the master of novices or whomever the superior appoints as being fittest for this charge.

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13. ¹Temptations ought to be guarded against by their opposites, for example, if someone is seen to be inclined to pride, by exercising him in lowly matters deemed helpful for humbling him; and similarly of other evil inclinations.

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14. ¹Furthermore, for the sake of decorum and propriety, it is expedient that women should not enter the houses or colleges but only the churches See C-267;^{9 2}and that arms should not be kept in the house, nor instruments for vain purposes See C-268, but only such instruments which are helpful toward the end which the Society seeks, the divine service and praise.

[267] #

L. ¹The custom that women should not enter houses or colleges of the Society ought generally to be observed.²However, if they are persons of great charity, or of high rank as well as charity, the superior in his discretion may for just reasons give a dispensation for them to come in and look about if they so wish.

[268] #

M. ¹Such are instruments for games and for music,¹⁰profane books, and similar objects.

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15. ¹The procedure to be followed in corrections and penances will be left to the discreet charity of the superior and of those whom he may delegate in his place,²who will measure them in accord with the disposition of persons and with general and individual edification, for the divine glory See C-270.³Each one ought to accept them in a good spirit with a genuine desire of his emendation and spiritual profit, even if they are not given for a defect that is blameworthy.

[270] #

N. ¹In giving corrections it should be noted that, while discretion may change this order in a particular case, those who fall into a fault ought to be admonished the first time with love and with gentleness,²the second time with love and in such a way that they feel abashed and ashamed,³the third time with love and the instilling of fear.⁴However, the penance for public faults must be public, disclosing only what will most conduce to the edification of all.

[271] #

¹ In the house there should be a syndic¹¹ whose duty is to look out for all details regarding matters of decorum and exterior propriety.²He should go through the church and the house, note what is unbecoming, and inform the superior or, if he has received such authority, the person at fault, so as to be of greater help in our Lord.

[272] #

17. ¹In their illnesses all should try to draw fruit from them, not only for themselves but for the edification of others, by not being impatient or difficult to please,²but instead having and showing great patience and obedience toward the physician and infirmarian, and employing good and edifying words which show that they accept the sickness as a gift from the hand of our Creator and Lord, since it is a gift no less than is health.

[273] #

18. ¹As far as possible, we should all think alike and speak alike, in conformity with the Apostle’s teaching;²and differing doctrines ought not to be permitted,¹² either orally in sermons or public lectures, or in books See C-274;³ (and it will not be permissible to publish books without the approval and permission of the superior general, who will entrust the examination of them to at least three persons of sound doctrine and clear judgment about the field in question).¹³⁴Even in judgment about practical matters, diversity, which is commonly the mother of discord and the enemy of union of wills, should be avoided as far as possible.⁵This union and agreement among them all ought to be sought most earnestly See C-275, and the opposite ought not to be permitted,⁶so that, united among themselves by the bond of fraternal charity, they may be able better and more efficaciously to apply themselves in the service of God and the aid of their fellowmen.

[274] #

O. ¹Novel doctrines must not be admitted; and in the case of opinions divergent from what is commonly held by the Church and its teachers, they should submit to what is laid down in the Society, as was explained in the Examen[^CFN_3,47].²Furthermore, on matters where Catholic teachers hold different or opposed opinions, an effort should likewise be made to obtain uniformity in the Society.

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P. ¹Passion or any anger of some in the house toward others should not be permitted.²If anything of the sort arises, the parties should be made to reconcile immediately, with appropriate satisfaction.

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19. ¹Since progress in virtue is much aided by the good example of the older members encouraging the rest to imitate them,²the superior (unless for special reasons he judges something else expedient), and all the other priests for whom he thinks it wise, will on occasion during the year perform for a time the duty or duties of those who serve,³so that the practice of such duties may be more pleasing to the others who are assigned to them for the greater service and glory of God our Lord.

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20. ¹On some days each week instruction should be given in Christian doctrine, the manner of making a good and fruitful confession See C-278, receiving Communion, assisting at Mass and serving it, praying, meditating, and reading, in accordance with each one’s capacity.^{14 2}Likewise, care should be taken both that they learn what is proper and not let it be forgotten, and that they put what they have learned into practice, all of them devoting time to spiritual things and striving to acquire devotion to the extent that divine grace imparts it to them.³Toward this purpose, it will be helpful to give all or some of the Spiritual Exercises to those who have not made them, as may be judged expedient for them in our Lord See C-279.

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Q. ¹In addition to the manner of confessing well, {a time to confess will be assigned to them; and if they miss it, they should not be given food for the body until they have taken their spiritual nourishment}.¹⁵²Moreover, one who confesses to another than to his ordinary confessor ought¹⁶later to open his whole conscience to his own confessor, as far as he remembers, so that he, being ignorant of nothing which pertains to it, may the better aid him in our Lord.

[279] #

R. ¹Those who are proficient and doing well on their own in spiritual exercises and have a method for proceeding in them, or who have other occupations,²may be dispensed by the superior in whole or in part from the common rules in this matter.³Some are capable of making the spiritual exercises but lack experience in them. It is sometimes good to aid these by coming down with them to detailed considerations which incite them to the fear and love of God and to the virtues and their practice, as discretion will show to be expedient.⁴If anyone is seen to be unfit for exercises of this kind (as might be the case with a temporal coadjutor), he should be given exercises suited to his capacity with which to aid himself and serve God our Lord.

[280] #

21. ¹It is good that all (unless the superior has exempted someone) practice preaching inside the house See C-281. The purpose, in addition to making good use of some of the time after meals on this, is so that they may take courage and get practice in using the voice, method, and the like;²show the talent which God our Lord gives them in this field; and express their good ideas for their own edification and that of their neighbors.³They should speak often of what pertains to abnegation of themselves, the virtues, and all perfection, and should exhort one another to these things, particularly to union and fraternal charity.

[281] #

S. ¹Those who preach in the house should not reprimand any of their brethren of the house or of the Society. The preachers in the churches should also beware of giving such a reprimand, unless the superior has been informed about the matter.²However, a preacher may both encourage himself and his brethren to go forward in greater service to God. But this is more suitable in sermons within the house than in the church.

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22. ¹It will be very specially helpful to perform with all possible devotion the tasks in which humility and charity are practiced more;²and, to speak in general, the more one binds himself to God our Lord and shows himself more generous toward his Divine Majesty See C-283, the more will he find God more generous toward himself and the more disposed will he be to receive daily greater graces and spiritual gifts.

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T. ¹To bind oneself more to God our Lord and to show oneself generous toward him is to consecrate oneself completely and irrevocably to his service, as those do who dedicate themselves to him by vow.²But although this is a great help toward receiving more abundant grace, no one ought to be commanded or in any way constrained to do it within the first two years.³But if some through their own devotion are spontaneously impelled to anticipate the vow, it should not be received into anyone’s hands nor should there be any solemnity: rather, the individual should offer the vow to God our Lord in the secret of his own soul.⁴When any do this, it is good that they ask for the ordinary form of the simple vows and, as an aid to memory, retain in writing what they have promised to God our Lord.

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23. ¹It is very helpful for making progress and highly necessary that all devote themselves to complete obedience, recognizing the superior, whoever he is, as being in the place of Christ our Lord and maintaining interior reverence and love for him.²They should obey entirely and promptly, not only by exterior execution of what the superior commands, with due fortitude and humility and without excuses or complaints, even though things are commanded which are difficult and repugnant to sensitive nature See C-285,³but also by striving interiorly to have genuine resignation and abnegation of their own wills and judgments, bringing their wills and judgments wholly into conformity with what the superior wills and judges in all things in which no sin is seen,^{17 4}and regarding the superior’s will and judgment as the rule of their own, so as to conform themselves more completely to the first and supreme rule of all good will and judgment, which is the Eternal Goodness and Wisdom.

[285] #

V. ¹It will be helpful that superiors see to it that those who are in probation should sometimes experience their obedience and poverty, by testing them for their greater spiritual progress in the manner in which God tested Abraham, and that they may give evidence of their virtue and grow in it.²But in this the superiors should as far as possible observe the measure and proportion of what each one can bear, as discretion will dictate.

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24. ¹For their greater exercise in obedience, it is good and indeed quite necessary that they obey not only the superior of the Society or house but also the subordinate officials holding authority from him, in all matters for which they were given such authority over them.²They should accustom themselves to consider, not who the person is whom they obey, but rather who he is for whose sake they obey and whom they obey in all, who is Christ our Lord.

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25. ¹All should love poverty as a mother, and according to the measure of holy discretion all should, when occasions arise, feel some of its effects.²Further, as is stated in the Examen, they should be ready after the first year to dispose of their temporal goods whenever the superior may command it,¹⁸ in the manner which was proposed to them in the aforementioned Examen.

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26. ¹All should strive to keep their intention right, not only in regard to their state of life but also in all particular details,²in which they should aim always at serving and pleasing the Divine Goodness for its own sake and because of the incomparable love and benefits with which he has anticipated us rather than for fear of punishments or hope of rewards, although they ought to draw help from these also.³They should often be exhorted to seek God our Lord in all things, removing from themselves as far as possible love of all creatures in order to place it in the Creator of them, loving him in all creatures and all creatures in him, in conformity with his holy and divine will.

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**** 27. ¹The study which those who are in probation will have in the houses of the Society should, it seems, be about what will help them toward what has been said on the abnegation of themselves and toward further growth in virtue and devotion.² **** Generally speaking, there will be no literary studies in the house (unless it appears that for special reasons an exception ought to be made for some members) See C-290.¹⁹³For the colleges are for acquiring learning, the houses so that those who have acquired it may put it into practice or so that those yet to acquire it may lay a foundation of humility and virtue for it.

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X. ¹Although in general literary studies are not pursued in the houses of the Society, all those who attend to preaching and confessing may study what is helpful toward their purpose.^{20 2}If it is expedient for some individual to study other matters also, it will be left to the superior’s discretion to determine this and to grant a dispensation for it.

[291] #

28. ¹There should be someone to give the novices these or similar reminders every week or at least every fifteen days, or else they should be required to read them, lest they be forgotten through the condition of our frail human nature and so cease to be practiced.²Furthermore, several times a year all should ask the superior to order that penances be given them for their negligence in keeping the rules, so that this care may show that which they have for progressing in the service of God.

CHAPTER 2: ¹THE PRESERVATION OF THE BODY #

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1. ²Just as an excessive preoccupation with the needs of the body is blameworthy, so too a proper concern for the preservation of one’s health and bodily strength for the divine service is praiseworthy and should be exercised by all.³Consequently, when they perceive that something is harmful to them or that something else is necessary in regard to their diet, clothing, living quarters, office, or occupation, and similarly of other matters, all ought to give notice of this to the superior or to the one whom he appoints.⁴But here they should observe two things. First, before informing him they should recollect themselves to pray, and after this, if they feel that they ought to represent the matter to him who is in charge, they should do so.⁵Second, once they have represented it by word of mouth or by a short note so that he will not forget, they should leave the whole care of the matter to him⁶and regard what he ordains as better, without arguing or insisting upon it either themselves or through another, whether he grants the request or not See C-293.⁷For the subject must persuade himself that what the superior decides after being informed is more suitable for the divine service and the subject’s own greater good in our Lord.

[293] #

A. ¹Even though the subject who represents his need ought not on his part to argue or urge the matter,²nevertheless if the superior is insufficiently informed and wishes further explanation, the subject will give it.³Should the superior happen to forget to make provision after he has indicated his intention of doing so, it is not out of order to remind him or represent it anew, with due modesty.

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2. ¹There should be a regular order, as far as possible, for the time of eating, sleeping, and rising, and it should ordinarily be observed by all See C-295.

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B. ¹The order of times for eating and sleeping should ordinarily be observed by all.²However, if for special reasons something else is expedient for an individual, the superior will consider whether or not he should be dispensed.

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3. ¹In regard to food, clothing See C-297, living quarters, and other bodily needs, care should be taken with the divine aid that, while there is occasion for testing their virtue and self-abnegation, nothing be lacking that is needed to sustain and preserve nature for God’s service and praise,²due account being taken of individual persons in our Lord.

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C. ¹In regard to clothing, its purpose should be kept in view, which is to keep off cold and preserve decorum.²Beyond this, it is good for those who are in probation to take advantage of their garments as means to the mortification and abnegation of themselves and to trample on the world and its vanities.³This should be done to the extent that the nature, usage, office, and other circumstances of the persons permit.⁴In the case of the approved scholastics and those attending to study, it seems that in respect to clothing more attention could be paid to exterior propriety and convenience, in view of the labors of study and the fact that the colleges have a fixed income, although all superfluity should be ever avoided.⁵In the case of particular persons, one could well act as is fitting for each one.

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4. ¹Just as it is unwise to assign so much physical labor that the spirit should be oppressed and the body be harmed See C-299,²so too some bodily exercise to help both the body and the spirit is ordinarily expedient for all, even for those who must apply themselves to mental labors.³These too ought to be interrupted by exterior activities and not prolonged or undertaken beyond the measure of discretion.

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D. ¹For an hour or two after taking a meal, especially during the summer, strenuous exertions of body or mind ought as far as possible not to be allowed (measuring each need with all possible charity), although other light activities may be pursued during this time.²Outside these hours also it is not good to continue to work for a long time without some proper relaxation or recreation.

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5. ¹The chastisement of the body ought not to be immoderate or indiscreet in abstinences, vigils See C-301, and other external penances and labors See C-302 which cause harm and prevent greater goods.²Hence each one should keep his confessor informed of what he does in this matter. If the latter thinks that there is excess or has a doubt, he should refer the matter to the superior.³All this is in order to proceed with greater light and so that God our Lord may be more glorified through our souls and bodies.

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E. ¹It seems that the time for sleeping ought to be, in general, between six and seven hours, and that they ought not to sleep without nightclothes, unless it be because of some necessity which the superior recognizes.²But since no precise rule is possible in such great diversity of persons and constitutions, the shortening or prolonging of this time will be left to the discretion of the superior,³who will take care that each one retains what his constitution requires.

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F. ¹Each one ought to be ready to undertake whatever employment may be assigned to him.²Nevertheless, in the case of those which require stronger and more vigorous men, such as those in the sacristy, porter’s lodge, or infirmary, care should be taken to assign to them persons who have the physical constitution required for the offices, as far as will be possible.

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6. ¹It is good that there be a person in the house to superintend what pertains to the preservation of health in those who possess it (particularly those who are weaker because of age or other causes) and its restoration in those who are sick,²and to whom any who feel themselves more than ordinarily indisposed should be obliged to make it known so that a suitable remedy may be provided as charity requires See C-304.

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G. ¹Great care should be taken of the sick. As soon as their illness is reported to the infirmarian, if he judges it to be serious he should inform the superior²and a physician should be called. Ordinarily there will be only one physician unless the superior thinks otherwise in particular cases,³and his directions should be followed, as far as possible, in regard to the regimen and medicines. The sick man should not involve himself otherwise than by exercising his patience and obedience, leaving the care of everything else to the superior and his ministers, through whom Divine Providence directs him.⁴Moreover, although our vocation is to travel through the world and to live in any part of it where there is hope of greater service to God and of help of souls,⁵nevertheless, if experience shows that a person cannot stand the climate of a particular region and continues in bad health there, it will be up to the superior to consider whether the subject ought to be transferred to another place where, in better bodily health, he may be able to employ himself better in the service of God our Lord.⁶But to request such a change or to show oneself inclined to it will not be the part of any of those sick, who should leave this concern to the superior.

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7. ¹In what pertains to the conservation of the temporal goods, all should have the concern to which charity and reason oblige them. But beyond that, it will be good to have someone who is charged more particularly with caring for these goods as the property and possession of Christ our Lord.²In regard to other necessary matters also, efforts should be made to have a sufficiency of officials, especially for things that are more appropriately done inside the house than outside it See C-306;³and it is good that the temporal coadjutors should learn these offices if they do not know them, everything being always directed to the greater glory of God our Creator and Lord.

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H. ¹The officials for things more appropriately done inside than outside the house would be the launderer, barber, and the like, whom it is good to have in a house if possible.