Chapter I: The Treatment of Penitents in Different Spiritual Conditions (2)

4. If they have fallen into sin _ob causam amoris_, the intimacy assumes the character of an _occasio proxima_, and it must be dealt with according to the principles applicable to it.[879] They must, therefore, _break off_ the intimacy if they can, without great detriment, forego the intended marriage, and wait for the occasion of contracting another, or they must set their relations with each other on a _better footing_ if they cannot forego the marriage without sin and without great detriment.

It results from the foregoing that all “intimacies” are to be regarded as sinful and as _occasiones proximæ_, which: (1) are entered upon without any intention of marriage, but only for the sake of pleasure, sensuality, and sin; (2) which are begun without hope of speedy marriage,[880] or (3) in spite of the justifiable opposition of parents, (4) which are secretly carried on,[881] and (5) which exist between persons who live in the same house. Persons who maintain such relations, and will not break them off, or refuse to amend, may not be absolved. Even if it happens that they do not at first sin grievously, they will not, later on, remain free from sin. And if they maintain that they have done nothing wrong, the confessor must not at once trust their assurances, but instruct them in their duty with the necessary circumspection and prudence.[882] “We admonish all confessors,” writes Gaume, “not to absolve those who are carrying on love affairs, when such things are for them gravely sinful, when after three warnings from their own or other confessors (concerning which penitents are always to be questioned) they have not really amended. They must be given plainly to understand that, until they have really amended, they cannot expect absolution from their own confessors, nor claim it from others.”[883]

ARTICLE II

HABITUAL AND RELAPSING SINNERS

67. Definition and Treatment of Habitual Sinners.

An habitual sinner is one who, in consequence of a disposition or tendency which he has acquired by oft-repeated sinful acts of a definite kind,—such as blasphemy, cursing, perjury, impurity,—frequently falls into that sin.[884]

How many acts suffice to constitute a sinful habit (_habitus seu consuetudo_) depends upon the nature of the sin which has been often committed and upon the manner in which it is committed, for instance, by thought, word, or action; also upon the difficulty or ease with which the sin is committed—so that the more easily a sin is committed the more acts are required to constitute a habit. Sins of thought and speech are more easily committed than sins of act, those which are incomplete than those which are completed; and in completed acts, those which are committed alone are more easily committed than those which have an accomplice. Moreover, we must take into consideration the length of time which elapses between the separate sinful acts of the same kind, as also the disposition and temperament of the person, and the greater or less intentness of the will in committing the sin.

Thus, according to the words of St. Alphonsus, the repetition of an external sin five times in a month, if between the separate acts there is any interval, may produce a habit. In sins of _luxuria consummata_, with a _complex_, for instance, _fornicatio_, _sodomia_, a much smaller number of repetitions of the same sin are enough to constitute a habit of this sin. A much greater number is necessary in sins of speech and thought. He must undoubtedly be regarded as an habitual sinner, who, during a considerable time, has not resisted but yielded to temptation of a definite kind. “However, when the administration or postponement of absolution is in question,” remarks Lehmkuhl, “it does not so very much depend upon the more or less accurate definition of a habit,” seeing that there is no reason for excluding a penitent from absolution on account of a sinful habit if he has a real wish to resist it or lay it aside.[885] Nevertheless, this habit—like the occasion of sin—often excites a _suspicion that the penitent is not disposed_ and inspires apprehensions of relapse. The confessor must, therefore, be cautious in administering absolution.

As a rule, the habitual sinner who is not in immediate occasion of sin, must receive absolution if there is reason to believe that he has the necessary dispositions. In this case absolution is to be given when there has been no previous improvement, but the penitent must faithfully promise to adopt the measures prescribed for his amendment.

In the case of such a penitent we must not presume at once that he intends to receive the holy Sacrament in bad dispositions; we may infer from the fact of his confessing his sins that he is disposed, as spontaneous confession is a sign of repentance, unless there is positive ground to presume the contrary. Nor may we say that the sinful habit is a sign of indisposition, for although the sinful _habitus_ may make the sinner more inclined to sin, it does not justify the supposition that he has no firm wish to amend.[886]

But if (1) the habit is already _deeply rooted_ (as it generally is with those who are habitual sinners _ex mala voluntate_, and always with those who have been addicted to any vice—especially that of lust—for a long time), the confessor could defer absolution for a short time, in accordance with the principles guiding such postponement, unless some other circumstance demands the immediate administration of absolution; this he could do, both in order to learn how the penitent applies the prescribed means of amendment, as also that the penitent himself may conceive a greater horror of sin.[887]

(2) If the habitual sinner (_in peccato mortali habituatus_) is a cleric who will soon receive Holy Orders, absolution must also be postponed; for _positive_ goodness is necessary in such a penitent. An habitual sinner who _refuses_ to confess _several_ times in the year, cannot, _per se_, be refused absolution on that account; for, on the one hand, there is no command to confess several times in the year, and, on the other hand, there are other means which could be prescribed for uprooting the habit and which are very suitable and efficacious for that purpose. A different course, however, would have to be taken if the other remedies were inefficacious; for many penitents can only find a suitable remedy in frequent confession. Hence Toletus says very justly (in speaking of those who habitually practice pollution), “I believe that there is scarcely any other efficacious remedy for these than frequent confession, as this Sacrament is the strongest curb.”[888] And still more clearly and decisively does St. Alphonsus express himself,[889] saying, “He to whom a grave sin, especially pollution, has become a habit, and who does not frequently confess, may expect amendment only through a miracle.”

68. Relapse, and the Treatment of Relapsing Sinners.

Relapse into sin signifies literally the repeated commission of a sin already confessed. In the theological sense, those are called relapsing sinners, who, after several confessions, fall into the same sins again. From this it results that a relapsing sinner is also an habitual sinner, but not every habitual sinner is a relapsing sinner.[890]

In order that a confessor may arrive at a correct judgment concerning a penitent who seems to be a relapsing sinner, he must investigate: (1) if the sinful habit already exists; (2) if the penitent has already been admonished by another confessor, and if he has known the means of amendment; (3) if he has applied them and how; (4) how often, and under what circumstances he has relapsed, if as often, or more often, or less often, than before; if immediately, or almost immediately, after the confession, if in severe temptation, or after long resistance, and when he sinned last. From the answers he receives to these questions he will recognize if he has to deal with a relapsing sinner, and, at the same time, if the relapse is a sign of want of proper dispositions. The relapsing sinner in the specified theological sense is not to be confounded with one who relapses into a _single sin_ without habit, or into an _occasio peccati_, that is, one who has not kept a promise to give up an occasion of sin, has not removed the occasion, or has again sought it (§ 64, III), whether he now has a habit of sinning or not. Here we are only considering the _recidivi consuetudinarii_; those, therefore, who have relapsed into the habit of sin, either from internal weakness, or in consequence of external occasion.

Another distinction between relapsing sinners is not to be overlooked: those who sin only in consequence of the force of passion, or of weakness, in such sort that their will is generally opposed to sin, and, therefore, when the storm of passion is over, immediately regret having committed the sin, as it generally happens with blasphemies, curses, and often with pollution,—these are _incontinentes seu habituati in peccato tantum_; whilst those who sin in consequence of an habitual attachment to sin, or from malice, and therefore without the preceding violent impulse of passion,—these are the _intemperati seu habituati in voluntate peccandi_ who are not so easily led to contrition.

The following principles are to be observed in absolving relapsing sinners:—

I. The confessor must carefully examine the actual dispositions of a relapsing sinner who has already been instructed and admonished sufficiently, and who again returns, burdened with the same sinful habit, without having made any attempt at amendment, or applied any of the remedies prescribed for him by the confessor. Relapse under the specified circumstances is, of course, no _direct_ argument against the actual disposition of the sinner, though it is a direct argument against the sorrow and purpose of amendment of preceding confessions. He who is _truly_ sorry, and firmly purposes to avoid a sin, will refrain from it at least for a time, and will not allow himself to be overcome in the very first struggle with the enemy. It is, as Lehmkuhl rightly says, legitimate to draw an indirect conclusion against the actual disposition if the penitent gives only the same signs of sorrow as before.[891] His disposition is, therefore, doubtful, and he must give better proofs of it, although no definite rule can be laid down as to how, and to what extent, this proof must be forthcoming.[892]

If, however, the confessor can form a _probabile et prudens judicium_ concerning the actual disposition of the relapsing penitent, he may absolve him even if he has often relapsed, unless perhaps the duty of giving up an occasion or making a restitution has to be previously fulfilled. For even if the contrition of the penitent is only _momentary_, not _persistent_, it is yet _true_ contrition. Because this contrition is not persistent, it is not sufficient with respect to its final operation,—namely, the attainment of eternal salvation; but because it is true sorrow it is sufficient with respect to its immediate effect, namely, that of procuring for the penitent absolution. As absolution conveys sacramental grace, it increases the strength of the penitent, enabling him to persevere; moreover, it remits mortal sin, so that if the penitent died before he relapsed, he would be saved, and if he died after relapse, _in statu impœnitentiæ_, he would be at least less guilty in God’s sight, as his former sins would have been effaced by absolution. Moreover, a sinner of this kind—accustomed to the reception of the Sacraments, frequently instructed by his confessor, and admonished concerning the danger of dying in mortal sin, the punishments of hell and their eternal duration, the divine mercy and goodness, and the frequent eliciting of sorrow and firm purpose—will, in the hour of death, if no priest can help him, be more easily able to save himself from eternal damnation by an act of perfect contrition. Hence the confessor must be careful to exercise, with relapsing sinners, that great prudence spoken of in the Roman Catechism, lest, having been accustomed to receive the Sacraments, they be debarred from them by refusal of absolution, or by imprudent postponement, to the great danger of their eternal salvation.[893]

But if, as remarked above, the duty of abandoning some occasion of sin or of making restitution, etc., be incumbent on the penitent, it may be made a rule, for the first time, to put off absolution till he has performed this duty, if it is easier for him to come to confession again than to perform it; and this procedure will be still more in place if the penitent had already once failed to keep his promise; indeed, in this latter case, the penitent should only rarely be trusted before he has really accomplished his duty. He may occasionally and by the way of exception be trusted if, for instance, he shows special signs of a firmer resolution, and if, on the other hand, it would be very difficult for him to come again—having, perhaps, made a long journey, or for some other similar reason.

II. Relapsing sinners whom the confessor sees to be insufficiently disposed must, to the best of his ability, be helped to a proper state of mind by his fatherly and zealous admonitions. He should not, therefore, dismiss such penitents by at once postponing absolution, still less by a prompt refusal of it. He should rather put before them the hideousness of sin, the value of divine grace, and the danger of eternal damnation.[894] Such admonition will, if imparted in the proper manner, have the desired effect, at least if the sinner is not too much addicted to sin.[895]

If the penitent should respond to these exhortations of the confessor with some _unusual_ utterance, such as: “Now I see the greatness of my misfortune,” “Give me a severe penance,” “This time I am very sorry for my sins,” the confessor may hope that success has attended them. On the other hand, he would have to fear that he had labored in vain if the penitent should answer nothing more than that he is sorry, that he wished to avoid sin, or if to the confessor’s questions he only gave cold and indifferent answers. But here also the character and education of the penitent are to be considered, and there is room for deception.[896]

III. If, in spite of the exhortation, the penitent remains indisposed, the confessor must postpone absolution till he has received satisfactory proof of amendment. This he must do as judge in order to preserve the Sacrament from nullity, and also as physician in order to move the penitent to an effectual amendment.

If the confessor finds himself obliged to postpone absolution, he must inform the penitent of it in the gentlest manner, for the good physician endeavors to make bitter medicine taste pleasant.[897] If, however, there is a solid reason, absolution may be given to a doubtfully disposed relapsing sinner _sub conditione_. For if more harm than benefit is to be anticipated from the postponement, the salvation of the penitent demands, as St. Alphonsus says,[898] that the Sacrament be exposed even to the risk of nullity.

The confessor may act in accordance with the above principles in the following cases:—

1. In danger of death, that the penitent may not be lost.

2. On account of imperfect use of reason, when the penitent is weak in mind, or is a child not yet arrived at an adequate use of reason, and has relapsed into doubtfully grave sins; for such penitents require absolution in order not to remain in a state of mortal sin, and on the other hand postponement would have no effect with them.

3. When the confessor fears that the penitent will not return. This is much to be dreaded by reason of the weak faith of many people and their scanty zeal for the welfare of their souls.

4. On account of the urgency of contracting a marriage on the same or the following day, or of receiving holy communion, in order to avoid great scandal; and even if a doubtfully disposed person ought not to communicate, prudence will often suggest to the confessor not to inform him of this.

5. On account of the difficulty of going to confession again, that is, if the penitent would not be able to confess again for a long time, as a prolonged postponement of absolution would remain without fruit, and leave the penitent during that time in a state of mortal sin. This reason, however, does not suffice in the case of relapsing sinners who have neglected to make restitution, to terminate an enmity, or to give up some occasion of sin.[899]

IV. Relapsing sinners, as to whose dispositions the confessor has satisfied himself, may be, _toties quoties_, absolved, inasmuch as he is judge.

It is to be remarked, however, that (_a_) a relapsing sinner who returns for the first time can be more easily absolved than if he comes a second and a third time to confession after having relapsed. The more numerous the relapses after confession, the stronger is the presumption against dispositions. (_b_) If some external occasion is the cause of this relapse, the confessor must the more seriously consider if it would not be better to postpone absolution, in order to test the sincerity of one who has so often broken his promise to remove or abandon this occasion; and he must not give credit to mere promises, or even to tears. For the obligation is rather to remove an external occasion of sin than to reduce it to a remote occasion, because experience proves abundantly that this latter course is very difficult, and it is in many cases easier to abandon the occasion.[900]

If, however, the relapse is the result of internal weakness, and the penitent does not seem sufficiently disposed for the reception of absolution, the confessor should employ all his zeal and charity in preparing him for absolution. For the grace of the holy Sacraments is very necessary to such penitents, and postponement of absolution would not be helpful in their case. These are the penitents who yield to violent temptations, or the stress of passion, in consequence of internal weakness (we have designated them above _recidivi incontinentes_). Nevertheless, there may be cases in this class of penitents also, in which severity is to be used, or in which holy communion at least must be forbidden, when it is evident, or to be presumed, from the frequent relapses accompanying the frequent reception of the Sacraments, that detestation of sin and firm resolution have been or are wanting. But if it is to be presumed that the relapse takes place rather in consequence of the Sacraments being seldom received, the penitent must be encouraged to more frequent reception.[901]

V. Even if the relapsing sinner could absolutely be absolved, the confessor may sometimes postpone absolution for a short time as a remedy, if he believes that such postponement is necessary, or will be useful. For, of two suitable remedies, the physician must choose that one from which the better effect may be expected. Now it is universally admitted and proved by experience that an occasional postponement of absolution for a short time contributes much to the improvement of the habitual sinner by increasing his detestation of sin and exciting his zeal in the work of amendment. But great prudence is demanded in venturing upon this experiment, especially in our times, when difficulty of any kind induces weak people to absent themselves from the holy Sacraments.[902]

The postponement of absolution in the case of a sufficiently disposed relapsing sinner without his consent is certainly not allowable, if it either failed to benefit his soul, or if it were to bring disgrace, or even the danger of it, to his reputation. Except in these two cases, postponement of absolution is left to the discretion of the confessor. St. Alphonsus[903] distinguishes here between those who relapse in consequence of _internal weakness_, and those who relapse on account of an _occasion_,[904] and teaches that postponement is seldom beneficial with the first class; for here a better result is to be anticipated from the graces of the Sacrament than from postponement. For those especially who relapse into the sin of pollution there is no more efficacious means of amendment than frequent confession; indeed, without this, improvement is scarcely to be hoped for. But an opportune threat of deferring absolution will always prove beneficial. With sinners of the second class postponement is useful because the external occasion is a stronger incitement to sin, and a more powerful remedy must be opposed to a more powerful agency of seduction; moreover, the removal of the occasion is more under the control of the will than the uprooting of a sinful habit. With relapsing sinners of the first class a postponement of from eight to ten days generally suffices; from two to three weeks would be the longest period during which absolution should be deferred. With those of the second class a postponement of ten to fifteen days will generally not suffice, but the experience obtained within the space of a month will always be sufficient. The postponement should not extend over a month, if the penitent cannot come under the influence of the occasion during the course of this time, because delay under the circumstances would be useless.

69. Relapsing Sinners requiring Special Care.

There are two classes of relapsing sinners to whom the confessor must devote special care: those who are _despondent_, and those who are always relapsing into the sin of pollution.

I. As to the first, he must endeavor to find out the cause of their despondency. If this proceeds (1) from the strength of the sinful habit, the confessor must take care not to excite fear in one whose will is good but who makes little progress; on the contrary, he must praise him even if he sees only a slight improvement, and inspire him with hope of finally achieving complete amendment with the help of divine grace. Courage, hope of victory, and perseverance are necessary to such a penitent. If he falls a hundred times, he must rise a hundred times and renew the struggle; victory will not fail him who perseveres. But if (2) an effeminate disposition accompanies these relapses, the confessor must stimulate the penitent. He must teach him that everything is possible to us with the help of divine grace, if we earnestly _will and wish_ to succeed; for so St. Augustine encouraged himself in his struggle against the flesh. “When,” he writes,[905] “the rooted habit said: Do you think you can live without these things? Hope spoke encouragingly: Can you not do what these young men and women do? And are they able to do it of their own strength, and not in the Lord, their God?” The confessor should urge the penitent, not in temptation only, but in all his doings, to act bravely and manfully; he should seek to divert him from everything that enervates the mind. If the despondency has its origin in carelessness, let the confessor point to the terrible punishments of sin and endeavor thus to arouse salutary fear.[906]

II. Pollution is a truly murderous vice, and, according to the testimony of all confessors and physicians, appallingly prevalent. Its consequences are as ruinous as its cure is difficult.

If the confessor purposes to terrify unhappy penitents by depicting the dreadful consequences of this vice, let him proceed with caution, for not all who are addicted to it experience them in full measure, and those who do not would give him the lie. Some of these consequences are: nervous prostration, consumption, epilepsy, spinal diseases; excess saps physical vigor, dulls the understanding, impairs the memory, and hastens death. Depression of spirits is also a characteristic of such people, a result partly of nervous exhaustion and partly of remorse. Rarely, indeed, is the conversion of such a man effected without the higher motives of religion. That he must be treated with extreme prudence is evident. Earnest but loving admonition instilling moral strength will soonest attain to the desired end. The origin of the evil and the causes which form the occasions of the individual sins (which must be investigated) will suggest appropriate precautions.[907]

Here are some rules for the confessor of such penitents:—

1. Let him excite in them a great longing to be freed from the vice, and inspire them with courage for the struggle and hope of ultimate victory; otherwise his remedies will be fruitless. To this end, let him point out the danger of eternal damnation; for the more the sins accumulate the more difficult salvation becomes, and the stronger the habit the weaker the will. To inspire courage let the priest reawaken in him a feeling and sense of his dignity as a man and a Christian, which is outraged by this vice.

2. The penitent must shun all dangerous occasions, avoid idleness and solitude; take no part in improper amusements, theaters, and dancing, as they excite impure fancies and enfeeble the mind.

3. Further remedies are: frequent prayer—especially the “Hail Mary” in honor of the most pure Virgin, each time renewing before her picture the resolution to sin no more. Meditation on the eternal truths will always prove very efficacious.

4. When temptation arises the penitent should turn away his mind from it at once; and if it persists, confidently pray, pronouncing the names of Jesus and Mary. He may also reflect upon the sufferings of Our Savior, on the eternal flames of hell, the presence of God. Very useful also is a fervent act of love, accompanied by a resolution rather to die than to sin.

5. One of the surest remedies is, undoubtedly, marriage—as the Apostle also teaches (1 Cor. vii. 2, 9). Add to these other natural remedies in support of the supernatural ones, such as: moderation in eating and drinking—especially abstinence from wine and stimulating food in the evening; moderation in sleep; physical exercise; early rising; at night, prayer till sleep sets in.

But in order that the confessor may select suitable remedies, he must know the physical constitution of the penitent and the circumstances of his sins; namely, when, where, and under what conditions he generally sins. The confessor should not omit to prescribe or recommend such of the above-mentioned remedies as are adapted to the penitent.[908]

III. From the rule given above, according to which relapsing habitual sinners can be absolved when they are sufficiently disposed, clerics, who wish to receive Holy Orders immediately after absolution, form an exception. They may not, as a rule, be absolved till satisfactory proof be given of their self-restraint. Such a penitent must first have laid aside his bad habit during a considerable time, at least during several months. For a sacred minister would be unworthy to assist at the altar if he did not possess the virtue of confirmed purity, seeing that the higher Orders demand perfection in those who enter them, both on account of the sacredness of the duties connected with the Orders, as also on account of the good example which they are bound to give to the faithful. “As those,” says St. Thomas, “who receive Orders, are, by virtue of their dignity, placed above the people, so must they be conspicuous also by the merit of holiness.”[909] And in another place he enforces this still more, saying: “As the minister is by his ordination set apart for the highest office, in which he serves Christ Himself in the Sacrament of the Altar, a greater interior holiness is demanded for this than even the religious state requires.”[910] Therefore, it by no means suffices for the worthy reception of Holy Orders to be in a state of grace; _positive_ and _habitual_ holiness is required. St. Alphonsus establishes this abundantly from Holy Writ, from the definitions of the Church, and from the teaching of the holy Fathers.

If, therefore, a cleric sincerely promises that he will not receive Holy Orders while addicted to such bad habit, he may be absolved; still it would be preferable, if no obstacle presented itself, to postpone absolution for a time. If, however, he should persist in his purpose of receiving Holy Orders, he would thereby make himself unworthy of both Sacraments. An exception is to be made in the case of a person favored by God with such extraordinary compunction that he is quite transformed by it and delivered from the old weakness,—such a one the confessor _can_ absolve and admit without any further probation to Holy Orders. But in this case also the confessor should endeavor by every means to induce the penitent to postpone the reception of Holy Orders, so that he may better purify himself from the bad habit and carry out the resolutions he has made. Indeed, if the penitent will not postpone the reception of Holy Orders, the confessor, as physician, may, for this purpose and for his spiritual profit, delay absolution so as to force the former to put off his ordination. This applies when no danger of disgrace arises from such postponement, for, otherwise, the penitent who gives signs of _extraordinary_ sorrow is entitled to immediate absolution. “_Ceterum Confessarii debent esse difficiles, quantum fieri potest, in absolvendis hujusmodi ordinandis, qui postmodum ordinarie pessimi evadunt presbyteri et sic populis et Ecclesiæ perniciem magnam afferunt._”

The above holds good not only with respect to the _vitium luxuriæ_, but also with regard to any other vice.

A confessor administering absolution according to the above principles provides for the interests of the Church, as well as for those of the faithful and for those of the persons to be ordained.[911] If it is objected that the person to be ordained would be brought into evil repute by such proceeding, it may be answered, in denial of this, that ordination may be postponed for many reasons and that pious youths not infrequently desire such postponement. And if the consequences stated in the objection were really to supervene, the evils resulting from hasty ordination are by far more fatal. Nor is the want of priests, which prevails nearly everywhere in our days, reason for rejecting the above teaching, which is entirely based upon the principles of the saints and of the Church. It would be a dangerous remedy to apply to the evil of scarcity of priests. Moreover, experience of centuries proves that the number of priests increases when and where the discipline of the Church is strictly enforced. St. Thomas remarks, “God never so abandons His Church that worthy servants of the altar in sufficient numbers are not to be found, if only the worthy are ordained and the unworthy debarred from ordination.”[912]

To conclude this very important section, we will call the attention of the confessor to two Instructions given by the Congregation de Propag. Fide. In these the practice of “_indiscriminatim_” absolving relapsing sinners, adopted by some confessors, is strongly rebuked and condemned. One Instruction (Aug. 1827) appeals first to the twofold power of absolving and remitting sin to which this practice is entirely opposed, and then to the teaching of the Rituale Roman. (Tit. De Sacram. Pœnit.): “But let the priest take heed when and to whom absolution is to be administered or refused.” Now this would not be prescribed if absolution were to be given to all without distinction, including relapsing sinners and penitents living in a habit of sin. The penitents being divided (as above specified) into three classes, to whom absolution is to be given, or postponed, or refused, respectively, the Instruction concludes: “Thus teach prudent theologians, the Instructions given to confessors by St. Charles Borromeo, and by St. Francis of Sales. Confessors must reflect that, from too great ease in obtaining absolution, there results a great ease in sinning.” In the other Instruction (April, 1784) the confessor is reminded of his duty to examine into the gravity of the sins, the obstinacy of the malady, and the dispositions of the penitent. He must, therefore, carefully inquire if the penitent has true sorrow; if he has entered upon a new life, detesting the former; if he promises amendment with the heart, and not with the mouth alone; if he has abandoned the occasions of sin; if he has applied the remedies previously recommended to him; if he has laid aside the habit of sinning; if, having previously received absolution, he has relapsed into the same sins in consequence of his depravity; if he is ready to repair injury inflicted. These, and many other things, the confessor must examine before he confers upon the penitent the blessing of absolution.[913]

70. Penitents aiming at Perfection.

As we have seen in previous sections, the confessor must treat with great care and zeal those penitents who are stained with grave sins and vices; but he must not, on that account, neglect those who are striving after virtue and perfection. A penitent who has preserved himself free from grave sin and is capable of perfection claims, as St. Alphonsus teaches, all the confessor’s care as guide along the path to perfection and divine love.[914]

But as this is no light and easy matter, and as it involves responsibility on the part of the confessor, he must pray to God for light and endeavor to learn the natural disposition of the penitent and the operation of the Holy Ghost in his soul. _For all are not to be led in the same manner._ The phlegmatic, the choleric, the melancholy, and the sanguine must all be differently treated. While the phlegmatic must be spurred on that they may not become lukewarm, the choleric must be restrained that they may not go too far, whilst they are guided to the nobler and more exalted works and exercises in the service of God. With the melancholy, care must be exercised that they do not give way to sadness, do not isolate themselves, and imagine everything more difficult than it is in reality; the sanguine must be prevented from allowing themselves to be hurried by natural impulse into what exceeds their strength; the confessor must insist upon their weighing everything well, and then acting with firmness.[915] The guide of souls seeks to recognize the operation of the Holy Ghost in his penitents, and he will carefully follow up this operation. For the Holy Ghost dwells in the soul of the just man; He is the teacher of the interior life and the invisible guide to perfection. The confessor’s duty is to coöperate with the Holy Ghost. St. Ignatius remarks wisely: “To wish to lead all to perfection by the same road is full of danger; such a one does not understand how manifold and abundant the gifts of the Holy Ghost are.”

Nevertheless, there are certain general principles and rules which are useful to all in obtaining Christian perfection. As the saints, approved theologians, and masters of the spiritual life have laid them down, we reproduce them here in brief:—

1. Perfection consists for each one in performing well his ordinary work; and he does it well who does it because, and when, and as God wishes—His most holy Will being the source and rule of all perfection.

2. Penitents must be led gradually and regularly (_non per saltum_) to perfection; for example, they must first act with the right purpose and intention and learn to imitate the actions of Christ before they contemplate higher things; they should first learn to bear easier trials patiently before demanding more difficult ones.

3. The confessor should admonish them constantly to cherish the desire for greater perfection, even if in certain instances they never seem to attain to it; for such a desire will have this effect, that they will at least reach that perfection of which they are capable and they will acquire greater merit.

4. He must instruct them to confess every week, and induce them to avoid even venial sins which are voluntary and deliberate, also to give up any attachment to these sins. Those who confess venial sins which they have _not committed with deliberation, but from human weakness_, must always be absolved; those who have committed _venial sins with deliberation_, but not from habitual attachment to them, must be absolved, but, at the same time, helped and incited earnestly and zealously to endeavor, by employing the means recommended by the confessor, to avoid them; those who are accustomed to confess venial sins which they have committed without any resistance, from _habitual attachment or custom_, give rise to the suspicion that they are not properly disposed; the confessor, therefore, must dispose them to true sorrow for at least _one_ venial sin, and to a firm purpose of amendment, in order that they may be absolved without sacrilege. Occasionally, however, as in the case of other relapsing sinners, absolution may be postponed. The confessor should not easily forbid them to confess their imperfections,—for example, that they have not consecrated their actions of the day to God, nor said the prayers of a confraternity, etc.,—because such self-accusations contribute to a better knowledge of the penitent’s spiritual state, exercise humility, and produce tenderness of conscience; besides these imperfections often go along with some venial sin.[916] The same applies to the transgression of those rules in a Religious Order which do not bind under sin. And if the penitent confesses only imperfections which do not positively amount to venial sins, or other doubtful sins, let the confessor observe what we have said above (§ 6). Let him see that they always go to holy communion well prepared and not from mere custom; for a single communion after good preparation is worth more than many communions received in a state of tepidity. The confessor, however, must distinguish carefully true zeal and fervor from sensible devotion.

5. The confessor should teach them _to master their passions_; especially their predominant ones, for which purpose the particular examination is eminently adapted. He should induce them to _practice virtues_, and that in the right order, namely: (_a_) first the virtues demanded by their position and profession; he should not, therefore, permit young women to hurry from one Church to another, or to remain there longer than is right and necessary, thus neglecting important duties, their families, etc. He should exhort them rather to perform their household work faithfully and zealously; (_b_) they should be instructed to practice more zealously _those virtues against which they are tempted_; finally (_c_), he should exhort them not to prefer those virtues which are more conspicuous and more esteemed by men, but to strive after those which are in themselves more excellent and useful and more pleasing to God, such as humility, obedience, meekness, patience.[917] (_d_) He should also urge them to be _faithful in small things_; for God does not generally ask great things from us.[918]

6. He should not impose upon them extraordinary exercises; indeed, he should not even permit them easily. At the same time he must not prevent mortifications and practices of penance, even exterior ones; but they must be proportioned to the corporal and spiritual powers of the penitent. What saints have sometimes done, or allowed others to do, cannot serve as a rule, but is more to be admired than imitated.

The confessor must also have regard for the special dangers and temptations which may attend those who are striving after perfection:—

1. Those who at first were, by God’s grace, cheered with spiritual consolation easily lose courage and relax in their zeal when He, for their trial, and to lead them to higher things, withdraws from them sensible devotion. If the confessor observes this, he must instruct them in what true progress and true virtue consist; but penitents must be warned in advance of this state of the soul.

2. The devil seeks to make those who are progressing in virtue believe that they have advanced far enough, and endeavors to produce within them the beginnings of lukewarmness. They become negligent in their accustomed pious exercises, lay aside first one and then another mortification, and begin to disregard slight faults. In this there is a great danger lest, gradually relaxing in zeal, they at length fall into grave sin at the first temptation, which the devil prepares for them when they have become sufficiently tepid. It is difficult to perceive the beginning of lukewarmness, but not its progress, and when the evil shows itself, the confessor must endeavor with zeal and prudence to check it and prevent it from becoming worse. To this end the penitent may be ordered to resume all the pious exercises which he has neglected; he should be reminded of the loss of grace, of its value, the dangers of lukewarmness. If the penitent, before his relapse, had made considerable progress in virtue, he should be admonished to make a retreat. The confessor should not abandon hope even if the penitent has seriously failed. He must receive him in a friendly manner and show compassion, for in this case severity would be poison. He should remind him of Peter and Magdalen, who obtained so many graces by their tears of sorrow and rendered themselves worthy of the special love of Our Savior. On the other hand, the confessor must urge the penitent to love God more, to develop greater zeal in His service, and to repair his shortcomings by redoubled obedience, to adore the divine Justice, to humble himself deeply, and to live more carefully in the future.

If the penitent informs the priest that he has had extraordinary consolations, and that his methods of prayer are unusual, the latter should not show himself altogether incredulous in these matters; but should calmly and carefully examine if any signs of hallucination are present.[919]

Whilst there would be danger in promoting the deceptions of Satan by imprudent credulity, very great injury might be done, on the other hand, by incredulity and contempt. That he may not be taken unawares, the confessor should familiarize himself with treatises on spiritual life; for even in the humblest station of life God may manifest His special graces.[920]

We give a few general rules:—

1. We must be more careful when the sense of spiritual consolation in a penitent has been preceded by some external cause, or when some object which, in the natural course of things might produce such consolation, has been presented to the senses, than in the case of consolation by which suddenly, and without any previously existing cause, the higher powers of the soul seem filled with great light. The cause of the latter can only be God (St. Ignatius). For only God can directly influence the higher faculties of the soul—the understanding and the will. The devil can only do so indirectly; he can cause sensible devotion, excite tears and other effects which depend upon the bodily powers (Reuter).

2. The good Spirit suggests nothing which is opposed to truth, to Holy Writ, the doctrines of the Church, the practices of the saints, the life of Christ; nor anything frivolous, idle, inappropriate.

3. The good Spirit incites to self-denial, to mortification, endurance of adversity, imitation of Christ, resignation to the will of God, submission of private judgment, perfect obedience, humility.

4. The good Spirit is modest, and, therefore, proceeds to all its work in an orderly manner; it incites, as a rule, only to what is usual and ordinary and adapted to each one’s powers, without the intervention of miracles. For the ordinary road to heaven is God’s own design; and if, nevertheless, He sometimes inspires extraordinary things, it is almost exclusively in the case of souls who are already rooted in humility and do not strive after empty honors.

5. It is a sign of the operations of the Holy Spirit when the penitent is humble of heart, not desiring extraordinary things, not aspiring to astonishing exercises, making his holiness consist in the faithful performance of the ordinary duties of life, holding himself unworthy of the gifts of God, not exalting himself above others on account of these gifts, rejoicing to be despised if the confessor treats his lights as pure illusions, maintaining secrecy about his gifts.

6. But even when an emotion does come from God, a temptation from the devil or some inordinate natural affection may intrude itself, so that one might conclude that the consolation or the light which the penitent has received is not from God; as, for instance, would be the case where signs of pride were visible.

But whatever be the origin of these interior emotions and illuminations, the individual must always employ them for the purpose of increasing his contempt of self, both in his own eyes and those of others, in intensifying his longing to imitate Christ in His poverty, humility, and suffering; and if he zealously pursues this object, the purposes of the devil will be defeated if the inspirations emanated from him.

7. Obedience, even against the proper judgment, is a good sign, and absolutely necessary. Gladly and readily revealing what seems to redound to one’s credit, seeking praise by means of extraordinary gifts, displeasure if the confessor hesitates, are bad signs.

The confessor should not wish to have as penitents persons who lay claim to extraordinary gifts, nor, prompted by vanity, should he take pleasure in the flatteries which such persons offer to him. If he is so foolish and vain, he can only ascribe it to a just judgment of God if he at last discovers that, in punishment of his vanity and imprudence, persons who suffered from illusions have deluded him also.[921]

71. Hypocritical Penitents.

The confessor must be able to distinguish penitents who seriously strive after perfection, truly pious penitents, from those whose piety is merely a cloak. The piety of these latter consists entirely in outward practices; they visit churches a great deal, say many prayers, go to confession often, and receive holy communion several times in the week. And yet they neither know anything of true and solid virtue, nor strive after it, but, on the contrary, are full of faults. They remain longer in church than is necessary, with the result that parents, husband, or wife are inconvenienced, and household duties are neglected. They receive the Sacraments often—to be seen and praised by men; and if the confessor does not allow them to approach holy communion as often as they wish, they are angry with him. In the confessional they wish to talk much to the confessor when there is neither use nor necessity for it. The spirit of mortification is utterly wanting in them; they are, therefore, attached to the pleasures of the table, dislike work, and are loquacious. They are neither humble nor obedient; they do not submit to the guidance of their confessor, but act as though he should rather obey them; they deceive him by confessing trivial sins and concealing grave ones. They seek praise and honor, are impatient under correction, despise others, and blame them arrogantly. They are wanting in charity, and, consequently, cause trouble among their familiars; they envy others, are given to anger, have no care for the honor and good name of others, etc. With these hypocritical persons must be classed those, particularly women, who wish to unite piety to a worldly life.

But there is another class of women who adorn themselves with a show of piety; namely, those _quæ sunt captæ amore Confessarii. Malum profecto, quo non ipsæ tantum in perniciem ruunt, sed etiam Confessarium, nisi eos dimittat, ruinæ participem reddunt. Persona talis nullam habet requiem; torquet eam desiderium colloquendi cum Confessario unde, quoties facultas ipsi est, ad Confessarium redit; torquet eam sollicitudo, qua illi placere gestit, diffidentia et metus ne ab ipso deseratur, zelotypia ne aliæ apud ilium gratia magis polleant._ The confessor must reprimand them in season or out of season, that they may enter into themselves, and strive after true and solid piety. If he is not successful, he must endeavor to rid himself of them, or dispatch their confessions quickly. There are, moreover, _extraordinary_ possibilities of _hypocrisy_ in some women. “All malice is short compared to the malice of a woman,” according to Jesus Sirach (25, 26). _Inde contigit, ut feminæ falso devotæ finxerint se infirmas, postea miraculo sanatas atque publicas gratiarum actiones impetrarint pro valetudine sic recuperata; aliæ finxerunt vexationes et verbera a dæmone ipsis illata; aliæ ementitæ sunt visiones et revelationes, necnon extases simularunt aliaque portenta fabricatæ sunt._ By such cunning contrivances these persons wish to draw the attention of others towards themselves, and to be honored and admired, or to excite the pity of priests, _vel, quod pejus est, castitati alicujus Sacerdotis insidias struere volunt_. The best remedy against all this is not to believe such things, and to ignore the persons in question.[922]

72. Scrupulous Penitents.

No little trouble is caused to confessors by scrupulous persons. The word “scruple,” in its real and primary sense, means a little stone which inconveniences the wayfarer. Similarly, in its transferred sense, it means some little spiritual obstacle which prevents a man from performing an action because, for some vain and worthless reason, he fears that he will commit sin. A scruple is, therefore, fear of sinning, where no ground for fear exists. The confessor must know the signs of scruples, their causes, and their remedies.

I. Marks of scrupulosity:—

We will premise that: (1) a person is not scrupulous because he has a scruple occasionally, but only when he is habitually subject to them; (2) frequently a man himself cannot tell if he is scrupulous or only of an anxious conscience; he must, therefore, rely upon the judgment of a prudent confessor; (3) the confessor himself cannot always positively decide when he first treats a penitent if he is scrupulous or not; he must, therefore, abide and observe till he knows the penitent better, for as it is dangerous to treat a scrupulous person according to general rules, it is injurious to guide others by the rules applicable only to the scrupulous; (4) the confessor must use very great discretion and prudence in dealing with penitents who are scrupulous on one point but lax as regards other things.

The characteristic signs of a scrupulous person show themselves in this: (_a_) that, upon slight grounds, or none at all, he changes his judgment, holding the same thing to be allowable one moment, and forbidden the next; (_b_) that he fears to commit sin by doing something which a competent confessor has already told him to be allowed, and which he sees other conscientious men do and which he himself would, in his own judgment, consider to be allowed if he were not obliged or did not wish to do it at that time; (_c_) that he is agitated for fear he should sin, and cannot account to himself for this anxiety; (_d_) that he clings obstinately to his own judgment, placing no confidence in the decisions of learned men, or the confessor; (_e_) that he repeatedly asks whether a thing is allowed, although he has several times received an answer on the point; (_f_) that he ponders over circumstances connected with an act which exercise no influence at all upon the moral value of the action, and which other men generally disregard altogether; (_g_) that he holds for a sin that which the most conscientious men commonly do without thinking of sin; (_h_) that he is perpetually anxious about his confessions, lest they should be invalid, although the confessor has declared them to be valid, even after a careful repetition of the confessions has already taken place.[923]

From these indications the confessor is able to judge if his penitent is scrupulous. We must not mistake them, however, for the following circumstances, which would be of little assistance in recognizing the malady, as they are found not only with the scrupulous, but also with those who have tender consciences.

1. If the penitent is concerned, and reasonably anxious, not to offend God even in the slightest degree or to atone immediately for a sin committed, he is not on this account a scrupulous person.

2. If some one after living a long time in grave sin is converted, makes a good confession to the best of his ability, and, within a moderate period, say half a year, for example, still thinks he cannot do enough and wishes two or three times to reconfess his sins, he must not be at once set down as scrupulous. After that time, however, the penitent must be forbidden to say anything about former sins, or even to investigate whether he has confessed everything correctly. Only if the penitent was accustomed to conceal sins in the confessional might he be allowed to continue during a longer time to confess sins which might occur to his mind after the general confession.[924]

3. If a person doubts whether he has sinned in some particular instance we are not to conclude that he is scrupulous; for a doubt may be absolutely, or relatively, reasonable.[925]

If the confessor tells the penitent that he is scrupulous, the latter must certainly believe him; but it is often very difficult to convince the penitent. He is rather disposed to consider others thoughtless and less conscientious, not excluding the confessor, or to think that the latter does not properly know him or has misunderstood him. Here the cunning of the devil is seen, who is wont to instill into perplexed souls a peculiar presumption and obstinacy of judgment. This error is very pernicious; it springs from pride and makes the penitent scorn the remedies which are offered to him.

II. The causes of scruples:—

Scruples may proceed from God, from the devil, and from a natural disposition.