Chapter II: The Accessory Duties of the Confessor (2)

The confessor must not admonish the penitent to make restitution when he foresees that the penitent (who believes, _bona fide_, that he is not bound to make restitution) will not obey; for such admonition would injure the penitent, and not benefit the person to whom he is bound to make the restitution; indeed, the confessor must be more concerned to avert spiritual injury from the penitent than temporal injury from another. Nevertheless, the confessor must not lightly presume that his admonition will not be obeyed.[749]

Instruction or admonition must also be omitted if there is reasonable fear that scandal, disgrace, quarrels, and other serious inconvenience will arise; for it is better to provide against formal sins in others than material sins in the penitent. For instance, if a marriage is invalid, and the parties are not aware of the fact, the confessor could inform the wife of it without danger, whereas serious difficulties might be caused by disclosing it to the husband.

If a marriage is to be contracted, and, through the confession of the penitent, the confessor discovers an _impedimentum dirimens_, but of which the penitent is _invincibiliter_ ignorant, the confessor is, as a rule, bound to instruct the penitent concerning it, and to admonish him either to refrain from contracting the marriage, or to obtain a dispensation before contracting it. Great inconveniences frequently arise from an invalid marriage, for the invalidity is often disclosed later on, and in such a case the penitent is exposed to no small danger of committing actual sin. If, however, no good result can be expected from revealing the defect, the confessor would be obliged to abstain from admonishing till he himself has obtained a dispensation, for it is better to permit a material sin than to furnish occasion for formal sin.[750] If, on the day before the marriage, or on the day itself, when everything is prepared, and the wedding could not be stopped without scandal and disgrace, the bride or bridegroom reveals to the confessor a secret impediment, a dispensation must be obtained from the bishop, if there is time to do so, and the bishop can, according to the _communissima et probabilissima sententia_, dispense in such a case, as from other laws, when recourse to the Pope is impossible, and there is danger in delay. Indeed, according to the probable opinion of many theologians, the bishop can also delegate this power universally as a _potestas ordinaria_, to others, for all cases that occur. But if the confessor cannot apply to the bishop, the parish priest or the confessor may, as some teach (and St. Alphonsus adds: “not without ground”), declare _ex Epikeia_, that the law of the impediment in question does not bind in the particular case, because it is detrimental; but, in order to be safe, and to preserve the reverence due to the commandment of the Church, application to the Sacred Penitentiary, or to the Ordinary, must be made as soon as possible to obtain a dispensation.[751]

In cases of doubt as to whether the admonition will do good or harm, it should be omitted, because it is better to guard against formal sins than material. But if it is more probable that the admonition will benefit, it must be given, and Viva and Roncaglia rightly remark that we must not easily conclude that the penitent would not obey after having learnt the truth.[752]

The objection might be raised that the penitent who should refuse to obey the exhortation of his confessor would not be in good disposition, and, therefore, could not receive absolution. St. Alphonsus disposes of this objection by pointing out that the confessor must consider the disposition in which the penitent actually is while he is still ignorant of his obligation, and not the state of mind in which it is presumed that he would be after he had been admonished about it. As it is not allowable to expose one’s neighbor to a danger to which it is anticipated that he will succumb, so the confessor must not expose a penitent to the danger of refusing to fulfill a duty by instructing him about it; he must rather leave the penitent in material sin, because a _peccatum formale_ outweighs all _peccata materialia_.[753]

4. The confessor must speak when the ignorance of the penitent concerns the _prima principia moralia_ or the _proximas conclusiones_ deduced from them; for such ignorance is either not actually existent, or will not be for long _invincibilis_, and is generally hurtful to the penitent. Especially urgent is the duty of admonishing the penitent when omitting to do so would confirm him in a sinful habit which he would probably find great difficulty in overcoming later.

5. Moreover, admonition must be given when the ignorance touches the duty of giving up a gravely sinful immediate occasion, as such ignorance tends to the ruin of the penitent, by rendering easier the fall into formal sin.

6. The penitent must be admonished even when he is not disposed, if the confessor’s silence were to bring harm to the community, by scandal, for instance, to the faithful. For if the confessor is bound to be chiefly concerned about the salvation of the penitent, he is also bound, as a member of Christian society and its servant, to prefer the _bonum commune_ to the _bonum privatum_ of the penitent.[754] The fact that the admonition is _hic et nunc_ fruitless or that the penitent takes offense at it is not a valid objection, for such a penitent will amend the more easily when he sees that no other priest will absolve him, and in the meantime the scandal will cease, for the faithful will see that the penitent in question is not admitted to the Sacraments. Hence princes, officials, bishops, prelates, parish priests, employers, who neglect their duties towards their subordinates, must be instructed and exhorted. For we may not lightly presume that their ignorance is _invincibilis_, since everybody ought to know the duties of his office, and ignorance of them, even when _invincibilis_, always tends to the injury of the community, as others may easily think they are justified in imitating what they see their superiors doing. Therefore, as Benedict XIV teaches,[755] those are to be instructed concerning their duties who frequently receive the holy Sacraments, in order that others may not be led to believe that wrongdoing is allowable, because they see it done by these and done with impunity. And Lugo adds that when the confessor has reasonable doubts as to whether such penitents perform their duties, he is bound to ask them if they are faithful to them.[756]

7. The confessor must admonish when, on account of special circumstances, his silence would be equivalent to a positively false answer.

8. A penitent must always be admonished when, in consequence of a false conscience, he believes something to be a sin which is none, or believes it to be a greater sin than is really the case. Moreover, instruction ought not to be withheld even though it afford an occasion to the penitent of sinning more frequently, as might happen when he learns that a sin which he believed _conscientia erronea_ to be mortal is only venial. Nevertheless, the confessor must consider whether something which _per se_ is a venial sin, may not, in view of the circumstances of scandal, danger, etc., become a grave sin.

In conclusion we will add a remark of St. Alphonsus, namely, that confessors act imprudently by instructing _uneducated_ penitents concerning the special and greater sinfulness imparted by circumstances to wicked acts; for instance, that adultery is a greater sin than impurity among unmarried persons, that incest is committed when relatives are guilty of impurity with each other. But this instruction must be given when there is reason for believing that the knowledge of the greater sinfulness will effectually prevent the sin.[757]

Sometimes the confessor is asked by his penitents for instruction and advice in matters affecting the welfare of the soul. Although the confessor must be careful not to advise and help in all possible worldly matters, he must not refuse to be the adviser and helper of his penitent in matters pertaining to the salvation of souls. This is a part of his duty. And to whom should a penitent turn in such circumstances if not to the confessor who knows the state of his soul and his entire life? But if the confessor has to give advice and instruction, let him judge the matter in the light of faith, and in accordance with the principles of Christian morality, not according to a certain empirical wisdom and worldly prudence, and not according to his subjective opinion. In important matters let him, therefore, deliberate thoroughly, ask help of God through the Mother of Good Counsel, and, when necessary, seek advice at the hands of experienced and prudent men. Then let him pronounce his decision clearly and definitely.

57. The Duty of suggesting Remedies against Relapse (the Confessor as Physician).

Sins are justly described as wounds of the soul, the cure of which is to be sought in the Sacrament of Penance. It is certainly the first and highest function of the minister of the Sacrament to reconcile the sinner to God by canceling his sins; but there remains another task of great significance, viz. to keep the penitent—the sinner now reconciled to God—faithful to his duty and to his promises, and to preserve him from new sins. For the confessor is also the spiritual physician of the penitent. And as it is the duty of the bodily physician to study the malady and its causes, and then to prescribe remedies, so the physician of the soul must first know the sins of the penitent, their causes and gravity, and then provide the remedies, by the conscientious application of which relapse into sin may be prevented. In order to discharge his duty as physician of the soul, the confessor must, therefore, first ascertain if the penitent has a habit of sinning, if he lives in immediate occasion of sin, he must question him as to the time and the place of the sin, the persons with whom he has sinned, and under what circumstances he has usually been led into sin. “Herein many confessors fail,” says St. Alphonsus, “and the ruin of many souls results from it; for by omitting such questions, the confessor is unable to find out if the penitent is a relapsing sinner, and, therefore, cannot prescribe suitable means for eradicating the sinful habit and avoiding the occasion.”[758]

Those confessors are gravely wanting in their duty who content themselves with remitting the sins confessed, but do not trouble about the preservation of the converted sinner, the new life and the cure of the penitent’s sickness; hence it happens that persons who are enslaved by a sinful habit very soon fall from the new life of grace, and, in the words of Our Saviour, the state of the relapsing sinner is worse than his former state, and the confessor thus shares in his guilt.[759]

The confessor’s work as a judge of the sins and disposition of the penitent places him in a position of peculiar advantage for discharging his duty as physician. But in order to effect a thorough cure of these wounds of the soul, he must, as we have seen above, be acquainted with the whole moral state of the penitent; hence he must not confine himself to know if the sin was mortal or venial, a sin of some special occasion, an habitual sin, or one of relapse; he must also ascertain if his penitent, in matters of religion, is instructed or ignorant, if he is on the way of improvement, if his good will has become strengthened by the grace of God and by resistance to evil, or is still weak and vacillating.

The confessor must make it his special business to learn the penitent’s predominant passion, and the prevailing vices connected with it. The predominant passion is an habitual tendency, more or less violent, to some sin, which exercises a certain mastery over the soul, and has other evil inclinations in its service. Such predominant passions are: the lust of the eyes, the lust of the flesh, and pride; also the seven capital sins. They have their root partly in original sin, partly in perverse education, partly in repeated sinning, partly in exterior influences. Now it will not avail much to combat the individual sins; their root—the sinful passion—must be torn out. It is like a poisonous growth which is always striking deeper roots into the human soul, and ever putting forth fresh shoots in the individual sins. This baneful root must be removed, and with it its noxious growth of sin will also be removed.

To this end the predominant passion must first be diagnosed, and this is generally a very difficult matter. There are passions, such as avarice, covetousness, pride, intemperance, sloth, which are seldom recognized as sins by the penitent, and even take the appearance of virtue. In acquiring this knowledge, which is as necessary as it is difficult, the confessor must help his penitent by suggesting _careful, serious examination of conscience_, especially the use of the particular examination of conscience; _the observation of the causes, the motives, and the occasions of sin_. Finally, he should point out the necessity of _illuminating grace_, which the penitent obtains by earnest prayer. The confessor himself must try to discover this predominant passion by suitable questions, by examining the sins which have been confessed, and the moral condition of the penitent. The difficulty of his task must not deter him, for its successful accomplishment will greatly effect the amendment and cure of the penitent. Earnest prayer for light, the intention only of advancing the glory of God and the salvation of the penitent, joined to true zeal for souls, will assuredly lead the man of prayer and of interior life to the desired knowledge. Having learnt the state of the penitent’s disease, let the confessor proceed to the cure of it; this will primarily be effected by the abundant graces obtained in the worthy reception of the Sacrament of Penance. It must be the confessor’s next care to dispose the penitent well, or to perfect his dispositions, by endeavoring to move him to greater sorrow for his sins, and to a firmer purpose of amendment. The deeper the sorrow and the more earnest the purpose of amendment, the more lasting will be the effect of the Sacrament for the improvement of the sinner.

The confessor must then reprove (_reprehendere_) the sinner; that is, he must in strong and forcible language emphasize the shamefulness and perniciousness of his sin. And St. Alphonsus teaches that the confessor must discharge this duty of reprehension even when the penitent is one in high position; the confessor, he says, must reflect that his words are more efficacious than sermons.[760] This reprehension is particularly necessary for those who seldom confess, who come burdened with many sins, or who, from weakness of faith or attachment to creatures, manifest little sorrow. It is _very salutary_, because the words of the confessor, specially adapted to the penitent, are much more efficacious than those of the preacher.[761] But let the confessor administer it with _much prudence_, that it may really prove an effective medicine for the sick soul—not with indignation, violence, and anger, but in sympathy and love, in the spirit of meekness, with due regard for the penitent’s condition and the gravity of his sins. Despondent and scrupulous penitents must be encouraged and not cast into despair. Those who are crushed by sorrow should be treated as Christ treated the penitent Magdalen, and as the father treated the prodigal son.[762]

Finally, the confessor must provide the penitent with remedies against relapse. Of such there are _general_ ones, useful against all sins, and for all penitents; and _special_ ones applicable to special sins. The following are general means:—

1. The most excellent general means of eradicating vice and implanting virtue is _regular, devout, and humble prayer_. The confessor should, therefore, earnestly admonish the penitent regularly to recite the daily prayers of a Christian, to implore the divine grace in temptation, and if possible, hear Mass daily. Pious penitents, who seriously aim at virtue, should be recommended to add special devotions to the usual prayers; such as visits to the Blessed Sacrament, a portion of the Rosary, etc.; especially spiritual reading every day, at a fixed hour, from a suitable book, which the confessor may specify, short ejaculatory prayers, frequent renewal of good intention, and recollection of the presence of God, as also a short meditation in the morning, when possible.

2. _Frequent renewal of purpose and regular examination of conscience_ are very beneficial. Therefore, the penitent should renew his good resolutions every morning at his prayers and also during the day; to his night prayers he should add an examination of conscience, at the same time awakening true sorrow for all sins of the past. The confessor should also instruct the penitent in the exercise of the special resolution, and the _examen particulare_, and induce him to adopt these exercises, as they are so well calculated to root out particular faults, to bring about general improvement, and to confirm him in his striving after virtue.

3. _Frequent confession_, and the confessor should fix the time for the penitent’s next confession; or he should determine how often he must confess in the future, not, however, making too great demands upon him, but requiring only what he will probably be able to perform. Let him particularly recommend the penitent to confess as soon as possible after relapse into mortal sin. Frequent confession must be imposed as a duty on those who, from interior weakness, are always relapsing into the same sins, in proportion as this proves itself to be the only efficient means of insuring perseverance in virtue. This applies to those who have become addicted to the _peccatum pollutionis_.

4. _Frequent reception of the holy communion_, with due preparation and thanksgiving. True, it is not necessary to receive holy communion as often as one confesses in order to rid one’s self of habitual sin; but frequent, even weekly communion, is permitted for the cure of a soul much weakened by sin, if the penitent desires it, receives it with an earnest wish to amend, and is really, although but slowly, being converted by this means from a life of sin. For holy communion is not only a help to virtue, but also a remedy against sin. By increasing sanctifying grace and holy love, by the intimate union with God which it effects, by the wealth of grace which it brings to the soul, it effectually preserves men from mortal sin, destroys evil inclinations, excites the desire for virtue, and gives the strength to practice it. For penitents who already walk in the paths of virtue, frequent communion is an aid to progress in perfection, and assuredly _communio frequens_ eminently conduces to perseverance and advancement in good; the confessor should, therefore, most earnestly recommend this remedy to his penitents.

But he must not demand too much. The reception of holy communion every three months is generally regarded as the _minimum_; but the confessor will often be obliged to content himself with longer intervals, especially when youths and men (and in many cases, even women also) are concerned. When received _every month_, or at least every six or eight weeks, holy communion is a means of keeping alive zeal for eternal salvation and of remaining firm in a Christian life.

More frequent reception of holy communion, every fortnight, every week, or several times during the week, is to be allowed or recommended when the following conditions exist:—

(_a_) For weekly communion, and, if a feast occur, two communions in the week, it is necessary that mortal sin should generally be avoided; but if such penitents are in the habit of committing venial sins with deliberation, and if no improvement or serious endeavor to improve manifests itself, it is well occasionally to forbid communion to such persons, in order to inspire them with greater fear of venial sin, and to show them with what reverence this Sacrament must be received.

(_b_) More frequent communion in the week may be permitted and recommended to those who are free from affection to venial sins, who do not generally commit deliberate venial sins, who practice meditation, mortify their senses and passions,—who, in other words, are striving after perfection.

(_c_) Daily communion may be allowed to those who not only do not entertain voluntary attachment to any venial sin, but who steadfastly endeavor to advance in virtue, who gladly and diligently devote themselves to interior prayer, who have, to a great extent, suppressed their evil passions, and who are filled with a great longing for holy communion. The confessor must not be too indulgent, nor, on the other hand, too rigorous. Before permitting frequent communion to any one, it is necessary to consider if the person is so situated as to be able to prepare properly and to make suitable thanksgiving. It is also recommended (1) on one day in every week, as a rule, not to receive communion, in accordance with the practice of experienced confessors, and (2) sometimes to forbid communion on some particular day, for some just motive—as a trial, a mortification, or a punishment. If, later on, the confessor perceives that, in spite of frequent communion, the penitent makes no progress in the way of perfection, and that he cherishes in his heart a voluntary attachment to sin, the confessor must reduce the number of his communions.[763]

5. _Avoiding bad company and associating with good, religious men._ The confessor must, of course, most earnestly exhort the penitent to avoid _every_ occasion and danger of sin, especially every immediate, and more serious, danger of sin even when it is a remote one, in so far as it is morally possible to avoid it. The special occasions and dangers which exist in some particular place, the confessor will learn from his own observation, from the advice of experienced men, or the counsel of his superiors.

6. _The reading of good books, the lives of the saints._

7. _Reflection on the eternal truths, the Life and Passion of Jesus._

8. _Frequent thought of the presence of God._

9. _Voluntary works of penance_ in punishment of relapse, which the penitent should determine in advance. This remedy is much to be recommended, not only against grave sins, but also against slight defects, when one is aiming at perfection.

10. _Special devotion to the divine Heart of Jesus, to Mary, and to the Guardian Angel._ It is better to do a little regularly, than much without perseverance and order, according to the humor and mood of the moment.

11. _Confidence and perseverance_, even when a relapse occurs; for nothing is more harmful than to lose courage and regard amendment as too difficult and impossible on account of frequent relapses. This mood generally arises from wrong application of remedies, and from a certain secret pride. Therefore, wholly distrusting his own powers, the penitent must put all his confidence in God.[764]

The confessor should not content himself with indicating remedies for the penitent; he must choose and impose them with reference to the latter’s moral sickness, his temptations and occasions of sinning, and his station in life; if necessary he must also instruct him as to their application.

Moreover, there are special remedies for different vices.

1. _Against pride_, the confessor should recommend:—

(_a_) The following considerations—what man is of himself, that he has received all from God, that he has already committed so many sins; his poverty and weakness, his inconstancy, his ingratitude and infidelity towards God.

(_b_) The example of Christ, who so deeply humbled Himself for love of us, who expressly and earnestly invites us to imitate His humility; on the other hand, that pride is the sin of Satan.

(_c_) The promises held out to humility, and the punishment of the proud. “God resists the proud, and gives His grace to the humble.” (St. James iv. 6.) “The prayer of the humble man pierceth the clouds.” (Eccl. xxxv. 21.)

(_d_) Finally, he should remind him that, to obtain humility, he must humble himself, hence he must avoid rather than seek the praise of men, and, so far as his position allows, forego outward marks of distinction, etc.

2. _Against avarice_ (_covetousness_):—

(_a_) The utterances of Holy Writ against the avaricious and the covetous. (Eccl. x. 9.) “There is not a more wicked thing than to love money, for such a one setteth even his own soul for sale.” The parable of the rich man. (St. Luke xviii. 25.) “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.”

(_b_) Earthly goods can never fully satisfy a man, nor make him really happy.

(_c_) All our earthly possessions we must leave behind to heirs, who, perhaps, will soon forget us, and neither thank us nor pray for us. Better it is, therefore, with our earthly goods to procure for ourselves heavenly treasures, of which we cannot be robbed. (See St. Matthew vi. 19, 20; St. Luke xvi. 9.)

(_d_) The menace of the Apostle: “They that will become rich, fall into the snare of the devil.” (1 Tim. vi. 9.)

(_e_) The example of Jesus, of Mary, of St. Joseph, and of so many saints.

3. _Against impurity_:—

(_a_) Serious consideration of the disgrace into which this vice throws a man; a vice in which he makes himself the tool and slave of the vilest desires and passions.

(_b_) Flight from those persons and things, the sight of whom, or intercourse with whom, excites to sinful thoughts and desires; avoidance of every dangerous intimacy.

(_c_) Avoidance of idleness; constant useful occupation.

(_d_) Watchfulness over the senses.

(_e_) Energetic suppression of temptation in its first beginnings, as soon as one is conscious of it. _Principiis obsta, sero medicina paratur._

(_f_) Humble prayer is here preëminently necessary—especially devotion to the most blessed Virgin in her Immaculate Conception. Instant appeal to her in temptation; the prayer: “_O Domina mea, O mater mea_,” etc., every morning and evening has always proved very efficacious.

(_g_) Mortification of the flesh; at least avoidance of all luxuriousness and effeminacy.

4. _Against intemperance_:—

(_a_) Consideration of the disgrace peculiar to this vice.

(_b_) Avoidance of everything which excites to it, especially convivial occasions and gatherings.

(_c_) Slight mortifications.

(_d_) Determining a fixed measure, with the firm resolve never to exceed it without due reason.

5. _Against envy_:—

(_a_) The envious man tortures himself; this is the most foolish of vices.

(_b_) Envying others is copying the devil, rejoicing at the happiness of others is imitating the angels.

(_c_) Through God and Christ all men stand in close relationship to each other, are all brothers.

(_d_) Consequences of envy. Cain, the Pharisees.

(_e_) When feelings of envy rise in the heart, the penitent should endeavor to be well disposed towards the particular person, should meet him in a friendly manner, should be ready to help him if necessary, should at least pray for him there and then.

6. _Against anger_:—

(_a_) Our duty to strive after meekness and patience, in imitation of Jesus.

(_b_) The ruinous effects of anger—robbing a man—either partially or wholly—of the use of reason, hurrying him into unconsidered, shameful, and most sinful actions; destroying peace, stirring up enmities.

(_c_) Prevention of the outward inducements to anger: certain games, drinking—and if they cannot be prevented, the penitent should lessen them by prudent precautionary measures.

(_d_) God has every reason for being angry with us, and for taking vengeance upon us, on account of the many insults which we offer to Him. But He forgives us, and it is, therefore, but just that we should harbor no anger towards our neighbor.

(_e_) If we do not forgive, we have no right to hope for forgiveness at the hands of God, and there is a dreadful significance in the mouth of the Christian who prays in the “Our Father” “forgive us our trespasses as we forgive them who trespass against us.”

(_f_) When anger is aroused, a man must refrain from every word and act until he has mastered it.

7. _Against sloth_:—

(_a_) God’s abhorrence of spiritual sloth: “I would that thou wert cold or hot,” etc. (Apoc. iii. 15, 16.)

(_b_) Consideration of the shortness and importance of human life; and, on the other hand, the tireless zeal of the man of the world in his pursuit of earthly things.

(_c_) The great injustice done to God by neglect of the service due to Him—for man is the servant of God!

(_d_) Regular order in life: establishing an order of the day; in the morning renewal of the determination to avoid all idleness; in the evening, rendering account to one’s self of how the day has been spent.[765]

In his efforts on behalf of the penitent let the confessor keep in mind that the conversion of a sinner is more the operation of divine grace than the fruit of any human activity. Let him, therefore, pray often for his penitents; and let him not despair and despond if the conversion of a sinner inured to vice does not immediately follow. For such conversion does not usually take place suddenly; generally not for a long time, nor till after a hard struggle and earnest prayer. Moreover, God rewards his laborers according to their work, and not according to their success.