Chapter II: The Treatment of Penitents in Different External Circumstances (1)

74. The Confession of Children.

The confessor must devote special care to the confessions of children, for this is a matter of much importance.[936] As with adults, so with children, confession exercises a great influence upon the spiritual life, and forms a factor in their education which cannot be estimated too highly. For even a child can commit sins with full advertence or malice, and hence requires the Sacrament of Penance in order to recover the lost life of grace, and to obtain the necessary assistance in preserving itself from future sin. The child also has its temptations; evil inclinations and passions awaken in the child’s soul. Who does not know that many a child is entangled in a net of evil habits and occasions of the worst kind? In truth, the child stands much in need of supernatural strength in order to preserve its most precious treasure of innocence. This strength conferred by grace is more necessary to the child than all exhortations and instructions. A good confession will eradicate obstinate faults and evil habits which have long defied all the arts and wisdom of educational systems. Confession is in many cases the sole means of discovering in the child hidden and ruinous habits and of correcting them, thus safeguarding its innocence and purity. Even when parents and the other agencies of education, home influence and the school, fail in their duty, attaching importance only to the cultivation of the intelligence and to outward morality and propriety, the confessional can still be the child’s salvation by shielding its heart from evil. This great and fundamental significance of the confessional for the child and its education must be realized by the confessor. He will then readily undergo the labor involved in the preparation of children for confession, and the confessions themselves. Here, preëminently, he will scatter the good seed from which he may expect an abundant harvest. Here he is the true representative of the divine Friend of children, of Him who suffered the little children to come unto Him, of Him who uttered the momentous words: “He that shall receive one such little child in My name, receiveth Me” (Matt. xviii. 5; xix. 13-15).

I. The first consideration is the admission and the preparation of the children for confession.

In the admission to confession, age must certainly be considered, but not chiefly; the mental capacities and development must be taken into account. The declaration of the IV. Council of the Lateran that a child is bound to receive the Sacrament of Penance as soon as it has reached the years of discretion (_anni discretionis_) is based on the nature of the case. But when this period arrives cannot be precisely stated in years and days; it depends much on individual circumstances. The seventh year is generally regarded by theologians as the limit, and they teach that a child who has completed the seventh year is bound to receive the Sacrament of Penance. And if a child has average mental capacity, has received religious training at home, and from the sixth year regular religious instruction at school, it _can_, and generally _should_, go to confession when it is seven years old, or even before this, as would be desirable if such a child were seriously ill, or if there were reasons for supposing that it had committed grave sin. In the latter event the child would be bound, in order to comply with the precept of the Church, to confess within a year.[937] But as it happens that very many children are not sufficiently developed and instructed so early, it follows that the regular admission is left to the judgment of the priest. St. Charles Borromeo gave his clergy the following precept on this head: _Qui ad septem aut octo annos pervenerint, pro modulo de necessitate et virtute sacramenti illudque frequentandi instruentur_.[938] And the Cologne Provincial Council of the year 1860 decrees that the first confession of children _shall not be put off longer than the ninth year_. The priest should certainly not delay the preparation of a child for his first confession any longer, unless its incapacity is demonstrated. With the seventh or eighth year the children should be admitted to instruction for confession, and if a child shows in the course of this instruction that it has arrived at a sufficient understanding of the Sacrament of Penance, it should be immediately prepared for it. But those children who are not qualified should take part in the preparation for the next (second) confession of the course, in order that they may be admitted then, or later, in any case as soon as possible, to this holy Sacrament. For the zealous priest will not only instruct the children concerning the Sacrament at the beginning of every school year, as is the regulation in many dioceses, but each reception (at least in the children’s first years) will be preceded by a solid preparation consisting in a general repetition of the essential truths. If the less gifted children are present at these instructions and preparations, and if special attention is given to them, they will soon be in a condition to make a good confession. The final decision concerning the capacity or incapacity of a child to receive absolution, or, in other words, concerning its dispositions, must be left to the confessor, who will and must arrive at some settled judgment on this point, and give absolution conditionally or unconditionally, or postpone it, as he shall find necessary.

The special instruction which precedes the children’s confession must be given according to a definite and practical plan, and with great care and prudence.[939] At the outset the children must be solemnly admonished that they are shortly to be admitted to their first confession, and that for this purpose they are to receive a special instruction. The importance of this instruction must be impressed upon them as an initiatory preparation for the reception of the Sacrament, thus encouraging them to diligent application and attention. There is probably no religious instruction which more attracts little ones and more wins their interest, than the instruction for confession, on account of the exceedingly beautiful truths which are here discussed. It must be emphasized and brought home to the children that it is a great happiness, an unmerited favor to be cleansed from sin in the holy Sacrament of Penance; it would be ill timed to represent confession as something hard or difficult or as a kind of punishment. One must rather awaken enthusiasm within them, so that they may take pleasure in preparing themselves for it carefully, and they must be assured that the confessor will make easy everything which they think will be difficult in the confessional if only they show good will. Admission to confession must also be represented to them in the light of a distinction, and as a reward of diligence and attention.

As to the matter of the instruction,—the doctrine of the Sacrament of Penance must be treated thoroughly, clearly, attractively, and in a manner adapted to a child’s intelligence. Then the most important doctrines of the catechism with reference to confession must be repeated, especially the doctrine of God and His attributes; furthermore, the doctrine of sin and the Redemption. These truths are to be set forth in a manner at once easily intelligible to the mind and stimulating to the feelings. Particular care must be taken that the children learn to say correctly and with understanding the usual prayers before and after confession. It is very useful at the end of this instruction (of the remote preparation) and shortly before the confession, to make with the children an examination of conscience. In this manner as complete a confession as possible will result, and many abuses be prevented; especially will children not accuse themselves of things which they do not in the least understand and which they have not committed; while, at the same time, the suitable, intelligible, and becoming expressions for the different sins will be put into their mouths.[940] Furthermore, it is much to be recommended that the children should, in common, be incited to contrition and purpose of amendment (say in the Church, immediately before confession) by laying before them the motives for contrition, and this slowly, intelligibly, and in a manner adapted to children; afterwards repeating to them a short and forcible formula of contrition and purpose of amendment, concluding with another short exhortation to sincerity in confession and to gratitude to God after the confession.[941]

II. Treatment of children in the confessional.

If the children have been well prepared, the confessor’s work is much facilitated. But he must, nevertheless, always bear in mind the words of St. Alphonsus de Liguori: “_The confessor must expend all his love on the children, and treat them in the gentlest manner possible_.”[942]

But even when there has been careful preparation the confessor must: (1) see that the confession is a complete one, and supply any possible defects in it; (2) instruct the child, and, if necessary, dispose it for absolution; (3) judge of his disposition, and, according to this judgment, give absolution conditionally or unconditionally or defer it.

In addition to the rules already laid down and discussed, the following special remarks will be serviceable:—

1. If the confession of the child is _incomplete_ or vague, the confessor can easily discover the principal sins or at least sufficient matter by means of questions if the child has some little intelligence. He may ask the child if it has neglected daily prayers, if it has through his own fault missed Mass on Sundays or holidays (especially during vacation time); if it has behaved disrespectfully in Church, by laughing, talking, looking about, and disturbing others; if it has been disobedient and naughty towards his parents and superiors; if it has quarreled with his brothers and sisters and other children; if it has been angry or cursed in anger; if it has taken dainties by stealth or stolen; if it has lied and said untrue things of other children.[943] Where there are grave sins, he must, of course, ask the number, if it was not stated; and he must insist upon the child’s examining itself concerning the number, and stating it as precisely as possible. Everything connected with children’s confessions must claim the confessor’s attention, but he must be especially careful that they learn to confess well. Children will have great difficulty in giving account of their thoughts, desires, and the intentions by which they have been influenced, and the confessor may thus find himself obliged to put questions on these matters.

2. If the child has made a definite confession, but the confessor still believes that there has been insincerity,—from false shame or fear, or, perhaps, from inability to make the sin known, it often requires great prudence to detect the sin omitted.[944] It is mostly sins against the sixth and seventh commandments which, for the above reasons, children conceal. If the confessor therefore, suspects that a sin against the sixth commandment has been omitted, he must exercise prudence in two ways: first, that he does not, by unsuitable questions, make the child acquainted with sins of which it knows nothing, and that he does not put the questions in such a general way that they fail to disclose the sin. If the child confesses that it spoke immodest words, or did something immodest, or permitted it, the confessor must not at once conclude that he has to do with real sins against the sixth commandment; for sometimes children take unbecoming words, which are no sin against holy purity, for immodest words and confess them as sins; they also regard certain things as immodest actions which are by no means sinful,[945] but on the contrary necessary. There is ground for this supposition especially when an otherwise good child accuses itself of having very frequently committed such sins.... The confessor may also ask the child if it knows what impurity is. As he must not investigate the matter further he must form his judgment in accordance with the whole confession or suspend a definite judgment; and he should not forget that it is better to leave a confession doubtfully complete than to expose innocence to danger by asking questions. But if he discovers that the case is really so, and that the child suffers from _conscientia erronea_ on this point, he must suitably instruct it. If, however, it is clear the child has accused itself of sins against holy purity, and the confessor believes that real sins are in question,[946] let him not fail to investigate what led up to them—a sinful, necessary, or voluntary occasion, or a vicious habit. Not infrequently the confessor will discover the distressing fact that home and school, instead of being nurseries of that flower of the virtues, the child’s innocence, are the cause of its destruction, either with or without the fault of parents or superiors; and this through sleeping together, the bad example or open seduction of corrupted brothers and sisters, some imprudence on the part of parents, or the talk, buffoonery, and doings of some tainted child at school. Such circumstances will not only awaken deep and painful regret in the confessor, but also his endeavors as physician of the soul, to help and heal, and save the poor child from complete ruin. He must here apply with special care and prudence the rules concerning occasions and sinful habits. If the confessor perceives that a child suffers from _false shame_, or that it is immoderately timid, he must seek to induce it to candor and confidence by kind persuasion, affectionate encouragement, or also by serious exhortation.

In the preparatory instruction the confessor must specially accentuate the seal of the confession, and not fail to represent the confessor to the child as the substitute of Christ, who, like our divine Savior, receives children (and children who have sinned also) as a loving father, and as the Good Shepherd rejoices over the return of the child by a sincere confession.

3. If a child has concealed a sin against the seventh commandment, it is easier for the confessor to discover the insincerity. He must ask what was stolen, where and from whom it was stolen, if other things than eatables were stolen, what was done with them, etc. Stealing and eating dainties by stealth generally go together, as the longing for these dainties often makes the child a thief. Another form of theft is keeping back money when parents or others have sent the child to make purchases. Study and experience, especially in the cure of souls, and light from above, for which the confessor must always pray before confessions and during them in more difficult cases, will enable him to discover other points which cannot be here discussed.

The next task of the confessor is _to instruct the child, to prescribe remedies, and to dispose it for the absolution_. The sins which have been confessed will furnish the occasion for the instruction; but instruction concerning the necessary truths of faith may also be required, especially when absolution cannot be deferred. The confessor must particularly inform the child concerning the malice and hatefulness and evil consequences of its sins; then also concerning the beauty and rewards of virtue and the duties of its station. Nor should he fail to remind the children of their sublime pattern, the divine Child Jesus. The confessor should inspire them with love and confidence in the Blessed Virgin, their heavenly Mother, and teach them devotional practices in her honor and service. Finally, he should recommend to them, as a means of obtaining virtue, zealous and regular prayer, recollection of the presence of God, and avoidance of bad companions; and let him not tire of telling the children all this over and over again, and implanting it in their hearts. It will remain there, and in due time bring forth good fruit. Though he has imparted these precepts and exhortations during the religious instruction, he should repeat them at the confession in suitable form; they will be more effective there; but they must be adapted to the intelligence of the child and be short and forcible.

With the performance of this duty he must combine another, the healing of the wounds of the child’s soul. This healing begins with the acknowledgment of the evil in the examination of conscience and confession, is carried on by the sorrow, and completed by the absolution, through which grace is poured into the soul. By means of the instruction which the confessor gives the child, he will seek to move it to real sorrow and firm purpose of amendment. This is a principal task of the confessor in children’s confessions. How often and how easily the latter become invalid, or doubtfully valid, from the child’s having been too superficial and thoughtless in awakening sorrow and firm purpose, not having been properly attentive during the preparation, and having repeated an act of contrition and purpose of amendment more with the mouth than with the heart. The confessor must have due regard for this, and employ the necessary care for warding off such evil. If the immediate preparation for confession was a good one, he may set his mind at rest as regards most of the children; nevertheless he will here, once more, seek to move the child to sorrow and renewal of purpose in a few forcible words. But if the immediate preparation above described was entirely left to the individual children, and if the confessor has misgivings about it, he must supply what is wanting by short but earnest admonitions.

Let the confessor be persuaded that his endeavors are not in vain, and even if it should be his experience that the child has turned to no advantage these preparations for confession, let him not be disheartened. The child will recognize the representative of Christ in him better in the confessional than at the instruction, and if he speaks as such, inspired by a pure intention and a holy zeal for the love of Jesus, he may confidently expect that his words, aided by the grace of God, will make their way to the child’s heart, and there find fruitful soil. The child’s heart, though fickle and thoughtless, is not so insensible to contrition; the feeling of gratitude and love is there, and the love of God is more easily excited in it. Still easier will it be for the confessor to move the child to a firm purpose of amendment. In this work of healing he must pay special attention to certain sins, which often occur with children, and are particularly ruinous in them—lying, stealing, and impurity.

(_a_) If the child shows a tendency to lying, the confessor must first of all emphasize the sinfulness of lying, as it is often scarcely regarded as a sin and confessed as a matter of custom, in many cases, it must be feared, without due sorrow and purpose of amendment. He should point out to the child the particular hatefulness of lying, as expressed by the Holy Ghost in Holy Writ: “Lying lips are an abomination to the Lord” (Proverbs xii. 22), and that “a lie is a foul blot in a man” (Eccles. xx. 26); that God, as the eternal truth, especially hates, detests, and punishes lying (Eccles. vii. 14); that men also detest a liar, for one who has once lied is not trusted again; that lying brings a child no good, as everything comes to light sooner or later.

(_b_) If the child has stolen something, the confessor must inquire concerning the cause of the theft. Causes of theft may be: _Want_, in the case of very poor children, who do not receive sufficient food, or who cannot procure the necessary articles for school use. This cause will be discovered without much difficulty by the question: “What did you steal?” “What did you do with the stolen money?” Of course such children must be treated leniently, but forbidden to steal again; at the same time they should be told that if they are again in need of anything, to come to him, the confessor (or the parish priest), and make known their trouble, and they will be helped. Sensuality may be another cause; inducing them to pilfer sweets, or buy them with stolen money. These children should be earnestly admonished, often to think that God sees them. Finally, a cause of stealing may be _an innate or acquired tendency_. In these cases the amendment of the child is very difficult, but the confessor should not give up hope, even when the tendency is deeply rooted. In the first place, he should point out to the child the sinfulness of stealing, and suggest the necessary measures (according to the circumstances) for overcoming and eradicating the evil—daily renewal of purpose and prayer for grace, recollection of the presence of God. If the children are induced by their parents to steal, the confessor can only command them not to obey their parents in future, and to declare that they must obey God who has forbidden stealing; the rest he must leave to the grace of God. If the child is led into stealing by others, it must, of course, give up all intercourse with them at once, and (according to the circumstances) inform parents and teachers of the fact. The duty of restitution is not to be imposed upon children, as they are generally incapable of making restitution,[947] excepting the case where the child still possessed the stolen object; it should then be admonished to restore the object, in order effectually to deter it from stealing.[948]

(_c_) The most dangerous and worst sin with children is that of _impurity_. If a child accuses itself of this, and if the priest believes that real sins of impurity are in question, he must investigate if the child has fallen into them through his _own desire_, or through the _seduction_ of others. If the former is the case, the confessor should point out clearly and in a manner adapted to its comprehension, the heinousness of this sin, which ruins body and soul, and makes us, as does no other sin, an object of horror to an infinitely pure God. He should remind the child of our divine Redeemer at the pillar, where, by the dreadful pain and shame which He suffered, He atoned for this sin. All this he should set before the child in eloquent, impressive words, so that it may recognize how much his confessor detests these sins and loves the virtue of purity. Let the confessor take occasion to glorify this holy virtue, pointing out how much it is loved by God and man, how much praised by the Holy Ghost, how it ennobles a man, making him like the angels. This recommendation of holy purity will be especially fruitful if accompanied by a special devotion to holy and chaste young saints, especially to the Virgin of virgins, to St. Agnes, St. Aloysius, St. Stanislaus, and St. John Berchmanns. In this manner let him bring the child to a detestation of its sins, and to a firm and determined purpose of resisting wicked desires and all temptations of Satan, and to adopt the necessary means for this. As means of amendment he can prescribe according to circumstances: daily renewal of the good resolutions, daily prayer to the Blessed Virgin, frequent and regular reception of the holy Sacraments; especially confessions each time the sin is committed (this latter remedy is particularly to be recommended if the sin has already become habitual, or has led to pollution). Other devotional exercises are the honoring of St. Aloysius, especially by the six Sundays of Aloysius (the celebration of which may very well be recommended to older children); little mortifications for the purpose of overcoming sensuality are also very appropriate. If _seduction_ by others was the cause of the fall, the confessor must direct the child to avoid intercourse with the evil companion; but if this is morally impossible (for instance, when older brothers and sisters, or children of the same school, are the seducers), he must give suitable rules by means of which the immediate occasion may become a remote one. Whether the child may be commanded to denounce the seducer to parents or superiors depends upon circumstances, and the priest must examine into these; a denunciation is a very efficacious means by which the sins of others also may be checked. He must then tell the child how it can do this.

The third task devolving upon the confessor is _to judge of the child’s disposition_, and according to his decision to give absolution or to defer it. If the child has made a sincere confession, answered candidly the confessor’s questions, listened attentively to his exhortations, said the act of contrition devoutly and earnestly, if its behavior has been generally good (before confession also, in the church, at the preparation), or if in answer to the confessor’s question it has declared that it was sorry for its sins, and that it wished to amend, the confessor may be satisfied as to its dispositions. If he still doubts as to the child’s dispositions (even after he has taken pains to dispose it, for, in doubt, the confessor must, as shown above, seek to dispose the penitent), or if he doubts as to the necessary _usus rationis_, and if the child will not come again for two or three months (as is mostly the case) or if it is in danger of death, he should give conditional absolution. This also is allowed (in a case of doubtful disposition) when the child has confessed venial sins only, and it is not likely that it will soon come to confession again. Concerning the postponement of absolution, see the principles laid down above, which apply here also.[949]

As to the penance, let the confessor observe the teaching discussed above (§ 33). Let him be careful not to impose any severe penance upon the child, though it should be easier at one time, and severer at another, corresponding to the sins. Moreover the penance should not be extended over any long period, on account of the forgetfulness of children; nor be such as the child must perform before others, and thus be exposed to confusion.

In conclusion, we briefly refer to the question: How often should children confess? If there are diocesan regulations on this point,—and there are in most dioceses,—they must, of course, be observed. Where no such direction exists, the zealous and conscientious priest will—as confession is of such great importance for children, and as it is one of the most powerful means of preservation from sin and the practice of virtue, especially with those who have not yet made their first communion—assuredly be glad to follow the precept which St. Charles Borromeo gave to his clergy, namely, to induce children to confess frequently. Let confession four times a year be the rule, and if he considers it necessary, on account of particular circumstances, he will readily grant the children more frequent opportunities; those who are preparing for their first communion, especially, he will admit to confession frequently during the last year before the reception; say, every month, as is the regulation in some dioceses.[950]

75. The Confession of Young Unmarried People.

Youth, the springtime of life, is the most beautiful, but at the same time the most dangerous, period of existence. The young man and the young woman, more or less removed from parental care and observation, come into closer contact with the world; many young people are obliged to leave the parental roof to learn a business or trade, or to earn money for their own support or for that of their relations, in factories, workshops, or in strange houses as servants. And the dangers which, either temporarily or constantly threaten them in these places, are not slight. Others, more happily situated, can remain at home, but even here they are not sheltered from all the dangers which the world, and contact with it, prepare for them. And youth is so trustful, so easily beguiled, dazzled, and misled; the youthful heart is so susceptible, the youthful ear so open, evil often finds its way to the guileless heart in the guise of what is good or harmless or indifferent; it is excused, or represented as necessary, whereas virtue is despised as weakness or reviled as folly, or denied as impossible. In the heart the passions and the sensual impulses awaken, while the enemy of all good constantly watches to achieve the ruin of the soul. The greatest dangers are _pleasure, bad company, bad books, and human respect_. Therefore is it so very important that the young should have an experienced, wise, circumspect confessor who knows youth well,—the youthful heart with its inclinations, the youthful mind with its aspirations and the dangers that beset its path; a confessor who can admonish, instruct, and guide it, incite it, and awaken its enthusiasm, restrain and warn it; who will hold fast to right principles, but enforce them with wise moderation; who will lead his young penitents into the ways of goodness and virtue without exciting their resistance—a confessor who has a warm heart for youth. Let him, therefore, gladly take upon himself the difficult but noble and blessed task of being a father and guide to youth. Of this labor St. John Chrysostom[951] says truly: “What is equal to the art of guiding the souls of the young, of forming their minds and hearts? He who is equipped with the capacity for it must exercise more care than a painter or a sculptor upon his work.” That the confessor of young people may work with success it is necessary _that he should win their hearts_ by the absolute confidence with which his truly fatherly love inspires them. Let him not repel these young people by cold, harsh treatment, but make due allowance for their weakness, their inexperience, their inconstancy; they will then follow his instructions, admonitions, and counsels with docility and with the enthusiasm which is peculiar to youth. Moreover, let him make the work of confessing easy to them so far as may be, in order that they may _gladly_ and _often_ confess and communicate. If it is possible, let him induce and accustom them to the constant habit of confessing every month, or at least every two or three months; for frequent confession and communion is of especial benefit to young people, in order—(1) to preserve them from sinful _habits_, for they will rise the quicker from sin the oftener they approach the Sacrament of Penance, and sin cannot settle into a habit if the heart is quickly cleansed from it. In any case the beginnings will be easily overcome. If, however, a sinful habit has already taken root, frequent confession and communion is the most certain, often the only, remedy. (2) By it _they accustom themselves to pious exercises_, which are learnt and performed more easily in youth than later on, and by continued practice they will be confirmed in piety, which is itself a firm support of weak and vacillating youth, a safe and protecting bulwark against danger.

(3) _They will then also receive the holy Sacraments frequently in later life, and will be preserved from that pernicious fear of the confessional_, from which so many men and women suffer in our days. For, as the Holy Ghost teaches, and experience proves, a youth will not forsake easily in old age the path which he trod in early years. But those who in youth seldom receive the holy Sacraments will, as experience also proves, shun confession more and more as age advances.[952]

When the confessor has a suspicion that his young penitents have not confessed sincerely, he may (as it shall seem to him advisable, and having regard always to the rules applicable to questioning) ask if they have been much troubled by temptations against holy purity, if they have had intercourse with corrupt people, if they have read bad books? He may also ask, especially where the preceding questions were answered in the affirmative, if they have done anything immodest or permitted it? But in all these questions let the confessor be modest and careful in his expressions, lest he wound by awkward questions and teach the penitent some sin before unknown to him, or excite his curiosity. He will more easily attain to his end with young men, as these are generally more open than persons of the other sex. Sometimes young people of both sexes do not know what a sin of impurity is, although they accuse themselves of impure thoughts.

_The faults peculiar to youth_ are:—

(_a_) _Disobedience_ to parents and superiors, which results in much evil. The confessor must find out in what they have been disobedient—neglecting divine service, religious instructions and the holy Sacraments, attending forbidden entertainments, frequenting bad company, keeping up dangerous and sinful connections with persons of the other sex (familiarities, flirtations). Then let him point out the evil consequences of their disobedience, the obligation of obeying which still remains in force when they have become older, are earning money, or supporting their parents, in fact as long as they remain under parental control. He should remind them of the promises of the fourth commandment, and the threats of God against those children who disobey this commandment. At the same time let him instill in their hearts reverence and love for their parents and superiors. Then let him lay special stress upon sincerity toward parents, superiors, and the confessor; and inculcate a deep abhorrence of dissimulation and lying, which make the education, protection, and guidance of inexperienced youth impossible, and expose it to great dangers.

(_b_) _Love of pleasure._ It excites the young man (and also the young woman) to a craving for enjoyment, withdraws him more or less from useful pursuits. It leads the young man into dangerous society, the young woman into ruinous and sinful intimacies, which are secretly and prematurely carried on, and are fruitful in sins and excesses; it ultimately leads both of them into disobedience toward their parents, to lying, to extravagance, to deception and theft practiced on parents, and to still worse things. Moreover, it takes from them all devotion and fear of God.

(_c_) If love of pleasure appears more in young men, _desire of pleasing_ is characteristic of young women; it induces vanity, levity, distraction, and sins against chastity. The confessor should combat these passions with all his zeal and show how they may be suppressed.

He should recommend to young people as excellent means of acquiring and cultivating the fear of the Lord and true virtue:—

1. _Regular daily prayer, and attendance at divine service_, Mass, sermons, and Christian instruction. As long as a young man or a young woman say their daily prayers and attend Mass, it is well with them; but as soon as they begin to grow negligent in these practices, it is a certain sign that they are no longer in the path of virtue, and if they have not yet reached the broad highway of vice, they are certainly on the road which very soon leads into it. Experience teaches that a man does not become all at once corrupt and wicked; he usually falls imperceptibly and by degrees. He no longer confesses and communicates regularly every four weeks,—first five elapse, then six or seven; morning and night prayers are no longer said punctually and kneeling,—they are sometimes omitted, shortened, said in bed, now and then the religious instruction and the afternoon devotion are missed, and excuses are forthcoming; at the same time there is no longer the earnest endeavor to resist temptation, there is no longer the same fear of sin. Upon the lesser negligences supervene greater ones, and upon the smaller faults greater sins. This is the usual progress. Let the confessor, therefore, urge punctual prayer and regular attendance at divine service.

Many young men and women cannot attend at Mass on weekdays; if they are absent from it on Sundays also, they are not only robbed of many necessary graces, but they neglect the first duty of man, the service of God, become more and more estranged from God and holy things, and in the same measure attached to the world and worldly things, with the result that sin and passion are more easily and more deeply rooted in them. If young people come with the excuse that they were obliged to work on Sunday, and therefore were not able to be present at Mass, the confessor must investigate the validity of this excuse and give the necessary directions and instructions. He should not be overready to admit its validity; in towns especially, by a little good will and zeal, though at cost of some effort, Mass may be heard before work begins. These same people will often deprive themselves of necessary rest when it is a question of pleasure! Work on Sundays is not always inevitable and absolutely necessary, and other situations are to be found in which it is not demanded. The confessor must inquire into all this.

2. Great esteem for holy purity and a great horror of impurity. For this purpose the confessor should encourage (_a_) the reading of good books, warn his penitents against idleness, and instill in them a love of virtue (§ 66, IV). He should also (_b_) caution them against sinful talk and familiar intercourse with persons of the opposite sex, and against bad company; this warning should be especially addressed to young women, who should also be admonished to be decent and modest, as becomes virtuous women, at all times and in all places—at work, at recreation, in the house, out of the house, in dress, and in manners; (_c_) he should endeavor, to the best of his ability, to keep them from dangerous pleasures, especially from theaters, dances, shows (§ 66, II. III), and certain pleasure trips, which, unfortunately, in our days are so general, and for which so many opportunities are afforded; indeed, he will be obliged to forbid many of them to certain penitents as they are for these penitents _occasio proxima relativa_; (_d_) he should also seek to hinder young men from joining certain societies, the principal object of which is pleasure, and which so often give occasion for profanation of Sundays and holidays and for other scandals, and in which the ruling spirit is not one favorable to religion and virtue. On the other hand, he should recommend them, and young women also, to join a well-conducted religious society or sodality; (_e_) he should induce them confidently to unfold to their confessors all their temptations, struggles, and difficulties; (_f_) finally, he should recommend and urge frequent reception of the holy Sacraments after careful preparation and an earnest endeavor to sanctify the day of communion.

But only the _regular confessor_ can, in this prescribed manner, produce permanent effect upon young men and women. Only he who has known and guided his penitent a long time can effectively warn him against threatening dangers; and when the latter has gone astray, a confessor can easily lead him back, and preserve him from future dangers and relapse. It is, therefore, of the greatest importance that young people should not change their confessors without a good reason. They should be advised to choose a regular confessor and to give him their confidence, ready to submit with docility to his admonitions and precepts. But if his penitents confess once or twice to another priest, the permanent confessor must by no means express displeasure or irritation; under certain circumstances he must even express satisfaction at it, for it is better that they should confess sincerely to another priest than sacrilegiously to him. When they return to him he should show even greater love and concern for them, and resume their guidance with the accustomed conscientiousness. The priest to whom these penitents come without the knowledge of their former confessor must receive them kindly, dispose them, if necessary, and induce them to be sincere after they return to the former confessor.

The confessor must devote special attention to a vice with which so many young people are infected—the _vitium pollutionis_—in order to preserve those who are still untainted by this pest, and to deliver and cure those who are its victims. In a former section (§ 69, II) we have said what was necessary on this point, and enumerated the remedies which the confessor must apply to these unfortunate penitents.[953] If the young penitents (male or female) are inmates of an educational establishment, the confessor must not overlook the possibility of _particular friendships_, as these prove to be very injurious. At first they are merely matters of fanciful preference, without harm. But later on such friends like to separate themselves from others when they are able to do so, and by degrees the relationship between them tends toward sensuality and to sins against purity. This evil the confessor must judiciously endeavor to avert; if he observes such friendships, he must demand that they be broken off, if necessary, under threat of refusing absolution. And if one of the parties continues to be a cause of temptation, he must be denounced to the Superior if this is possible. The confessor may be assured that only by legitimate severity will anything be accomplished in this matter.[954]

76. The Confessor as Adviser in the Choice of a State of Life.

It will often happen that the confessor is in a position to help young people in the choice of a state of life; we will, therefore, lay down a few rules on the point.

1. The confessor is by his calling an adviser to his penitents in this matter; for he knows the souls of his penitents, their inclinations, faults, and weaknesses, and the duties of the different states of life. He is likewise apt to receive a special illumination of divine grace in the exercise of his office, and he is probably always the most impartial of those concerned in the decision of this question. Hence the penitent usually lays this question of his future before his confessor with the greatest confidence.

2. The right choice of a vocation is of supreme importance for a young man or young woman; upon it depend not only the temporal and eternal welfare of the party in question, but also the happiness and unhappiness of many others. The confessor ought, therefore, to expend very much care upon this question; he must consider, investigate, pray, and admonish the penitent to do the same. The decision of such a weighty matter should never be hasty. _Noli præcipitanter agere; diu considera, magnum est, quod proponis_, writes St. Bernard.[955] The confessor must inquire into the abilities of the young man or woman, the moral condition, and also the exterior circumstances of the person; he must consider the question of means and foresee difficulties which may arise. He must then investigate if the intentions of the person in entering upon this state are pure and acceptable to God. Finally, he must have recourse to God in earnest prayer, that he may be able to give his penitent the right advice in so important a matter. _Tria sunt difficilia mihi et quartum penitus ignoro_, namely: _viam viri in adolescentia_ (Prov. xxx. 18, 19). St. Philip Neri, the paternal friend and guide of youth, recommends in the choice of a vocation, _time, prayer, and counsel_.

3. The confessor should not seek to persuade young people to embrace some particular calling: “_Circa statum ab aliquo adolescente eligendum non audeat Confessarius illum ei determinare, sed tantum ex indiciis curet suadere statum illum, ad quem prudenter judicare potest ipsum a Deo vocari_,” is the admonition of St. Alphonsus to confessors.[956] The confessor should, therefore, direct the young man to submit the matter to Almighty God, who determines the station in life of every individual, and teach him that each one must seek to know the will of God, and be ready to follow the divine call, whatever it may be, for a man can be permanently and truly happy only in that state which God has allotted him. He should admonish him to implore with perseverance light from on high, and to this end perform some special devotion—a novena to Our Lady of Good Counsel, or to St. Aloysius, the patron of youth, or to St. Joseph; to receive the holy Sacraments, and preserve himself from all grave sin, so as to place no obstacle in the way of the divine light of grace.

All this being done, the confessor can, trusting to the grace of God, give an answer which shall be, if possible, decisive. God is wont to make known to a man the station destined for him in a threefold manner: (_a_) _by miracles_, as He did in the case of St. John the Baptist, St. Paul, and many other saints; (_b_) by interior illumination and suggestion, by means of which the individual is enabled to recognize the will of God clearly, as we see illustrated in the lives of very many saints in quite a remarkable manner; (_c_) and generally, by means of outward circumstances, by pronounced inclination and special capacity for some state of life; among these circumstances may be reckoned the exterior providential guidance of men, which the world calls chance, but which the Christian enlightened by faith recognizes as the providence of God.

Respecting individual callings, the confessor should observe the following:—

I. Religious Orders.

If a young man or woman shows an inclination to enter a Religious Order and consults the confessor about the matter, the latter should first investigate if the penitent has the ordinary abilities for such a life, if he has sound judgment and a good character, if he is disposed to obedience, if he possesses relatively sufficient talent and knowledge, and if he is healthy. For one who is not of sound judgment is subject to many hallucinations, and St. Teresa used to say, very wisely, that she did not wish to have either scrupulous or melancholy persons in her Order, that is, such as were subject to these faults in a considerable degree, because such persons are a cause of much trouble both to themselves and the community. Those who have not good health will not be able to observe the general regulations of the establishment, and, therefore, will be more of a burden than a benefit to the community, and will not be able to set a good example. The priest should then test the penitent’s intention in entering the Order, to see if it is the right one, namely, to unite himself more intimately and closely to God, to atone for the errors and sins of his former life, and to avoid the dangers of the world. If the confessor should discover that the intention has been influenced by some such motive as the expectation of leading a life free from cares, or of escaping from the tutelage of harsh relations, or by desire of complying with the wishes of parents, he should proceed cautiously, for under the circumstances it may be suspected that there is no vocation.[957] If, however, the intention is right, and there is no obstacle in the way, the confessor may not, and cannot, under grave sin,[958] prevent or dissuade the person from following his vocation; nor may any one else do so. The confessor must also investigate if _the purpose_ of the individual in question _is firm and steadfast_; in order to make sure of this, it is sometimes advisable to defer for a time the execution of the intention, especially if the confessor knows the young person to be rather fickle, or when the resolution to enter the Order was taken during a Mission, or under the influence of a Retreat, because resolutions are sometimes made on such occasions, which, when the first zeal has cooled down, are not kept.[959] The confessor must be especially careful with penitents who, on account of frequent relapses into sins of impurity, give rise to the suspicion that they do not lead chaste lives; and also with those who have reached middle age, because it is to be presumed that, being settled in their habits and views, they would find obedience too difficult; finally, he should also be extremely careful with those who have already belonged to an Order, because these do not generally persevere, or are not adapted to a life in community.

When the confessor has satisfied himself, as far as possible, concerning the vocation for a Religious Order, he will have no difficulty in discovering to what Order the young person is called. Here he must pay special attention to the inclinations and dispositions of the candidate, and whether regular observance prevails in the Order under consideration. But as long as the question of the calling is not quite decided, he must insist: (1) that the person maintain silence with every one, even his parents, concerning it, till it is recognized as his vocation, and is to be carried out; (2) that he should persevere in prayer for guidance, and frequently receive the holy Sacraments; (3) that he should shun the distractions, pleasures, and vanities of the world, otherwise he will run the risk of losing his vocation.

II. The priesthood.[960]

Holy Writ, both in the Old and New Testament, teaches that a vocation from God (_vocatio divina_) is necessary for receiving Orders (_status clericalis_). Our Savior Himself expressed this truth very clearly when He said to the first priests of the New Law: “_Non vos me elegistis, sed ego elegi vos_,” and His Apostle also, who writes: “_Nec quisquam sumit sibi honorem, sed qui vocatur a Deo tanquam Aaron_” (Heb. v. 4). The confessor must, therefore, carefully examine the candidate’s vocation to the priesthood; indeed, this investigation is even of greater importance than in the case of the candidature for a Religious Order. For if the religious takes upon himself greater burdens with regard to obedience and voluntary poverty, and if the love of community life and a submissive spirit is not to such a high degree necessary in the secular priest, yet greater dangers threaten the latter, and fewer safeguards are at his disposal than are possessed by the religious, who, in the rule of his Order and the regular life of a monastery, finds a powerful help.[961]

The chief signs, by means of which the confessor may recognize a vocation for the priesthood, are: (1) right intention—not seeking a comfortable life, a future free from care, and honor in the eyes of the world, but only the honor of God, and the salvation of souls; (2) a persistent inclination to the spiritual state, joy in the spiritual life, and in the offices of the priesthood; (3) confirmed virtue (“_virtus probata_,” or _probitas vitæ, positiva nempe, iis virtutibus subnixa, quæ dignum efficiant altaris ministrum_); especially purity of heart, temperance, piety, modesty, and zeal;[962] (4) ability to perform the duties of this station. As, in our days, nearly all who enter the clerical state wish to become priests also, and by far the greater number of priests have _cura animarum_, this ability consists in an average mental endowment and the necessary knowledge, joined to a love of ecclesiastical science, in prudent judgment and right conscience (very scrupulous youths are unsuitable). According to the teaching of St. Alphonsus, one who intrudes himself into the priestly office without a vocation cannot be acquitted of great presumption, as he exposes himself to the great danger of losing his own soul and of giving scandal to the faithful. He will, therefore, not be free from grave sin.[963] But it sometimes happens that those who were certain of their vocation become doubtful and vacillate; temptations of the evil one arise and cause confusion; friends and relatives exert their influences in order to turn them from the spiritual state, joy in worldly pleasures and diversions makes itself felt; they fear and shrink from the duties of the office, thinking they will not be able to perform them, or they believe themselves unworthy to enter such a holy state. If a confessor finds a penitent tempted in this manner, he must try to inspire him with courage and confidence, make him understand that every state in life has its burdens, but that in none is the yoke lighter than in the one assigned by God. He should point out to him the deceits with which the enemy of all good and the “father of lies” so often confuses souls; remind him of the teaching of Jesus, that the kingdom of heaven suffereth violence and that only the violent carry it away, that he who will follow Jesus must take up his cross and carry it daily. At the same time he must recommend prayer and absolute submission to the will of God.

III. The state of virginity (_status virginitatis in sæculo_).