Chapter III: Confession (5)

In all his questions he will observe the rules which hold on this subject in every confession;[375] in particular he should bear in mind the words of St. Leonard of Port Maurice: “Treat your penitent,” he says, “as you would like to be treated yourself if you were in the same painful situation; receive him in a friendly manner and with affectionate kindness; encourage him to have confidence in you and to open his heart to you. Refrain from harsh and blunt forms of address which serve rather to irritate and embitter the penitent than to make him docile, obedient, and pliant; and even when he is gross and ignorant, rebellious to all advice and unwilling to fulfill his duties, do not, on that account, treat him harshly or frighten him by a display of overbearing rigor. Remember that in the confessional you must be a martyr of patience, seeking always to win the penitent by the gentleness of your manners, and that your duty is to incline rather to mildness than strictness. If your words are to have the power of gentle persuasiveness, you must deal with him in the spirit of our holy faith, and he will become humble and convinced of the truth of your words.”[376]

If the penitent is not already well known to the confessor, the latter must by a few questions at the beginning of the confession inform himself as to the age, position, calling, and other circumstances of his penitent since such knowledge is necessary for the choice and arrangement of the questions to be put.

If in the course of the confession some question must be asked on some rarely occurring and horrible sin, it should be pleaded by way of excuse that a special advantage of a general confession is to secure a thorough examination of conscience; and that this explains the unusual questions.

If during the confession the discovery is made that the penitent lies under some special obligation to avoid occasions of sin, to make restitution or some such burden, he should be told of it and disposed for it at once without waiting for the end of the confession for fear of forgetting it or of giving a wrong judgment. All other directions, however, in the way of advice or instruction should only be given at the end for fear of annoying and repelling the penitent, and also in order to avoid prolixity and repetition. If on general principles the absolution ought to be put off and the penitent fails to show necessary dispositions by signs of extraordinary sorrow and penitence, the confession should be interrupted and not resumed till a decided improvement is seen. If the penitent is judged to be in good dispositions, the confession may go on after the promise of performing the necessary obligations has been exacted, and the penitent should be reminded that if he is not sincerely determined to stand by his promises, his trouble is all in vain and his confession invalid, and that he is putting a seal on his condemnation by a new offense against God. In longer confessions it is a good practice even during the accusation (especially if some particularly grave sin be mentioned) to remind the penitent of the greatness of his crimes, of God’s goodness and grace by which he has been freed from all these great sins, and then to encourage him to make a thoroughly good confession. The penitent should also be reminded of all his bad confessions and communions, of his neglect of his Easter duties, etc.

If it be observed that the penitent is unusually disturbed, the cause of it should be found out; if it be the avowal of some one sin, the confessor should seek to obtain some hint about it and then push the questions so that the penitent has only to answer yes or no; thus a penitent may be consoled who is troubled because he has not sufficiently examined himself, or cannot express his meaning correctly or has forgotten what he wished to say. If no definite cause can be assigned, the confessor should encourage him in a general way, telling him that the confession is made to God, reminding him of the sacredness of the seal, recalling to him that the priest is also but a man, subject to faults and weaknesses; impressing upon him that the priest is ordained in order to sympathize with others, to help them by his kindness and patience, etc. Furthermore the way of beginning a general confession depends on the circumstances of the penitent, and these must be inquired into at once.[377]

Having laid down these principles we enter into details:—

I. _Preliminary Questions._

1. The penitent should be asked his age, his condition of life, and his calling.

2. Then he may be asked if his previous confessions have been valid (the uninstructed should be assisted to form a correct judgment in the matter), whether he has ever intentionally concealed a grave sin or a notable circumstance in confession—given intentionally the wrong number of his sins—examined his conscience carefully—tried to be really contrite at least for all graver sins. Then he may be asked if he has always faithfully performed the penance imposed. If the confessor discovers any sacrilegious confessions, he must at once ascertain their number as closely as possible, asking when the first bad confession was made, how long the habit lasted, whether any of them were set right, how often the penitent in this condition was accustomed to confess or communicate, whether the Easter duties were neglected by reason of such confessions and communions, whether in making such confessions and communions the penitent was conscious of committing sacrilege; whether during that period other Sacraments were received such as Confirmation, Matrimony, Extreme Unction. If the penitent is persuaded that his confessions were not sacrilegious, but some grounds of suspicion remain, the confessor might on occasion of some accusation against the sixth Commandment, make inquiry if the sin has been confessed before; or he might even ask plainly, “You have never yet confessed this sin?” or, “You have never had the courage to confess this sin?”

II. _Sins against the Sixth and Ninth and the Other Commandments._[378]

The confessor may next, in order to learn the general state of the penitent, ask quite generally: “Were you ever led astray when young? at what age? Did you indulge in any impure habits?” If the priest discovers that the penitent is quite innocent of such sins, he should go on at once to the other Commandments. He might perhaps ask further: “Were you troubled with temptations against holy purity? Had you to listen to bad conversation? Has any one ever taken liberties with you?”

Sins of _luxuria consummata_ may be reduced to four species, _pollutio_, _fornicatio_, _sodomia_, and _bestialitas_. These species have their _actus imperfectos_, external, for instance _tactus_, and internal, namely, _delectatio morosa_ and _desideria_, and in addition may have three circumstances which change the nature of the sin, _adulterium_, _incestus_, _sacrilegium_. The questions may be modeled on these four species, and in the case of each sin the circumstances inquired into which affect the species of the sin. Any compendium of Moral Theology will suggest the necessary detail.[379]

He may add: “Have you confessed all the sins you have committed against holy purity? Does anything else disturb your mind with regard to the sixth Commandment? Perhaps you can manage now to make a general confession and to set in order your past life.”

_Against the First Commandment._

1. _Against Faith._ The confessor may ask whether the penitent has been troubled by doubts against faith, or really doubted of the truths of faith and suggested such doubts to others; whether he has denied any truth of faith; whether he has acted or spoken against faith and before how many persons; whether he has induced others to jeer or mock at faith; has he spoken against religion and priests? has he listened to speeches of others directed against faith and applauded or encouraged them? has he read, sold, given or recommended to others the reading of books and articles against faith? has he himself written for such publications? has he frequented the society of men who mocked at religion or were enemies of the faith? has he taken part in the religious services of non-Catholics? has he joined any society which is hostile to religion?

2. _Against Hope._ Has he doubted of his salvation or of God’s mercy? or of the possibility of reforming? has he presumed on God’s mercy and put off his conversion?

3. _Against Charity._ Has he under stress of suffering hated God? indulged feelings of indifference or resentment against God and holy things? has he murmured against God in his sufferings and crosses? has he banished God from his mind for long periods, neglected prayer?

4. _Against the Reverence due to God._ Has he believed in superstitious practices and employed them? has he used sacred objects without reverence or for wrong purposes? has he received any of the Sacraments (Penance, Holy Communion, Confirmation, Matrimony, Extreme Unction) unworthily? has he desecrated holy places? has he injured persons consecrated to God?

_Against the Second Commandment._

Has he blasphemed? before children? Has he a habit of swearing? Has he ever sworn to what was false, or to anything of which he was doubtful? in a court of justice? to the injury of others? Has he been accustomed to use rash oaths?

_Against the Third Commandment and the Commandments of the Church._

Has he by his own fault missed Mass on Sundays and holidays of obligation? has he absented himself by his own fault from a considerable portion of the services? Has his behavior during the services been irreverent and scandalous? Has he done servile work without necessity on Sundays or holidays of obligation? for how long? before others? or has he required such work from others? Has he broken the law of fasting without cause, or eaten meat on forbidden days without a dispensation? Has he neglected his Easter duties?

_Against the Fourth Commandment._

Are the parents still living? Has he deliberately offended them by frequent disobedience in matters of moment (_e.g._ frequenting certain company against their will, staying late in public houses, by not giving up bad companions, by neglecting religious duties or important business at home)? Has he despised them in his heart? treated them with contempt or given them great trouble? used harsh and contemptuous language to them? wished them harm seriously? in the presence of others? Has he been ashamed of them? neglected them in their necessities, treated them badly, not carried out their last wishes?

Servants, etc., should be asked whether they are faithful to their master’s services: have they offended him by contempt or rudeness? damaged his reputation with his neighbors? obeyed him in things forbidden? Have they given scandal to others in the house, particularly children?

Masters, etc., should be asked whether they take due care of those under them. Have they treated them unjustly? permitted evil practices? have they kept their servants to the practice of their religious duties and given them time for it? have they given their servants bad example or led them into sin?

Parents and Superiors should be asked if they take proper care of their charges, or have squandered the family property. Do they correct and punish the children with prudence and without anger? have they ever wished evil to befall them? Do they watch over their children, keeping them from bad companions, from sinful connections? Have they instructed the children in their religious duties? have they sent their children to irreligious schools? Have they given their children bad example? Have they said or done anything sinful in presence of the children?

Married people should be asked if they live together in peace? have their quarrels given scandal to the children?

_Against the Fifth Commandment._

Has the penitent let himself be carried away by anger? broken out into curses or wished grave damage to betide his neighbor? Has he rejoiced in his neighbor’s misfortunes, entertained hatred, and inflicted harm or intended to inflict it? Has he fostered enmities or refused to make satisfaction to those whom he has injured? Has he lived in enmity with others, with how many and for how long? Has he promised to make peace and kept his promise? Has he ever seriously damaged his health or attempted his life, or seriously thought of doing so? Has he been in the habit of drinking, and been quite overcome by drink? Has this been the occasion of quarrels or other sins? Is it a habit? Has he neglected his duties to his wife and children in consequence, or ill treated them and destroyed the peace of the family? (The confessor must not forget his studies on _occasio_ and _consuetudo_ when dealing with cases of this sort.)

It might also be well to ask if the penitent has been hard in dealing with the poor in their grave needs and refused assistance.

_Against the Seventh and Tenth Commandments._

Has he entertained desires of stealing or of cheating his neighbor? Has he actually committed theft, or cheated his neighbor in doing business? Has he inflicted losses on any one? Has he paid his debts or put off for a long time the paying of them? Has he made restitution and repaired the losses inflicted? Is he at least willing to make reparation? If not, why not?

_Against the Eighth Commandment._

Has he told lies to the grave injury of his neighbor? Has he ever given false witness in a court of justice? Has he ever betrayed an important secret? Has he ever injured the reputation of his neighbor by revealing his faults without sufficient reason? to how many people was this communication made? Has he ever falsely accused his neighbor of a fault? to how many people? Did he restore the good name of the injured person? and did he make good to him the losses resulting from the calumny? Has he made rash judgments in things of great moment, and has he communicated them to others?

With respect to the Seven Capital Sins the confessor may ask:—

Has the penitent behaved in a proud, overbearing manner towards others? Has he devoted himself to inordinate amassing of wealth and coveted the same? Has he omitted to give the alms which he ought? Has he helped his neighbor when he ought? Has he indulged in envy of his neighbor on account of his fortune, his wealth, his graces, his virtues, etc.? Has he rejoiced in his neighbor’s misfortune, caused it or wished it? Has he neglected his work and duties through idleness, and injured his neighbor thereby?

With regard to the nine ways of participating in the sin of another the confessor might ask: Has he boasted of his sins? which? Has he advised others to commit sin, or praised the sin of others, or commanded others to sin? Has he failed to prevent the sins of others when he could do so easily?

After the priest has put all the questions which he thinks necessary he should proceed to advise the penitent to reflect if there is anything else disturbing his conscience about which no questions have been put; and he should also remind him that this confession may be his last. He may then try to move the penitent to contrition and to a firm purpose of amendment by the consideration of some effectual motives presented in a kind and fatherly manner. He might conclude with some words to this purpose:—

“Now thank God with all your heart for the great mercy He has shown you; if death had overtaken you while you were burdened with so many grave sins, you would certainly be at the present moment in hell, but now make your mind quite easy and don’t worry any more about these sins; I am now going to absolve you in God’s name from them all and your soul will be as pure as when it came from the baptismal font; but beware of sinning again and do not return God’s mercy with ingratitude.” The confessor will then give the penitent some directions how to reform his life; he must point out one or other of his sins that should be especially combated; and if at the same time he shows an interest in the penitent and promises to pray for him, the latter will go away consoled and encouraged to begin a new life in the Lord.[380]