Chapter II: The Treatment of Penitents in Different External Circumstances (3)

8. In order that the Superioress may duly exercise her office, the confessor should, when occasion offers, admonish her that: (_a_) she must love all her sisters as her daughters without making any distinction; and she must, therefore, gladly lend her ear to any one of them, and help her to the best of her ability; (_b_) she must not at once credit reports made secretly to her, but carefully investigate them, and if she has to reprimand, it should generally be done privately; (_c_) she must take care that the regular Observance is strictly fulfilled, and she herself must be a model for all; (_d_) if she perceives abuses, she must rectify them in a prudent manner; (_e_) she must look to it that members of the Order who are sick are carefully tended and often visited by the other sisters; (_f_) in the expenses she must avoid both avarice and extravagance; (_g_) in admitting and dismissing novices she must exercise great prudence; (_h_) in unusual circumstances she must have timely recourse to the advice of the _Ordinarius_; (_i_) she must be guided by the Papal Decree in the matter of the account of conscience. (The constitutions of many Orders permitted the unfolding of the conscience to the Superior, in order to obtain help and advice, but “a more intimate investigation of the conscience, such as is reserved solely to the Sacrament of Penance,” was wrongly introduced by some. In consequence of which Pope Leo XIII strictly forbade Superioresses, whatever rank and eminence they might occupy, to induce persons under them, directly or indirectly, by command, advice, threats, or kind words, to make such revelation of conscience to them. On the other hand, the Pope leaves it to subordinates voluntarily and freely to disclose their interior state to their Superiors, so that, in doubt and trouble of conscience, they may receive from their wisdom advice and guidance);[1013] (_k_) finally, she must never encroach on the rights of the regular confessor by determining for individual sisters the number of weekly communions.[1014]

83. The Confession of Priests.

A good confessor is very necessary for a priest. The priest instructs, warns, and guides others; he himself is seldom admonished and warned, and yet for him, too, reproof, instruction, and warning are sometimes necessary. And who should give it but his confessor? The latter has a solemn duty to do so. And does not the priest, too, sometimes require encouragement and comfort, especially if he finds himself in a difficult situation, or is troubled with anxiety? And here the confessor must come to his assistance and comfort him.

Hearing the confessions of priests is a matter of the highest importance, as priests are appointed by God shepherds, teachers, and guides of souls; they are the light of the world and the salt of the earth. A worthy priest effects much good amongst the faithful by a holy, pious, pure, virtuous, and zealous life! But how harmful is the lukewarmness, the neglect of duty, the levity of one who by his faults and open sins gives scandal to the people. What a great and significant task is it for the confessor to teach, rouse, warn, threaten, and encourage his brother in the holy priesthood!

Let the confessor treat his penitent with reverence; although the latter kneels before him to accuse himself as a sinner, he is still a priest, clothed with exalted dignity. He must also treat him with true, fraternal, zealous and courageous _love_, which discloses the wounds of the soul, points out dangers and evil inclinations, blames when blame is necessary, and punishes when punishment is necessary. It would, indeed, be rendering bad service to a fellow-priest simply to listen to him, to give him a few general exhortations, and then to absolve him.

If the penitent is a conscientious, well-instructed priest (which may without difficulty be inferred from the manner of the confession, if he is not already known to the confessor), it is not necessary to put questions to him; if the confessor has doubts as to the gravity of a sin confessed, he can ask the penitent if he thought that he was committing a mortal sin. The exhortation, however, should scarcely ever be omitted; let it be short and appropriate; it may be given in indirect form, “we priests,” etc. If the penitent is frivolous and superficial, questions must be put to him, in order to complete his confession. These questions may turn on the recitation of the Office, the celebration of Mass, administration of the Sacraments, and other priestly and pastoral duties.[1015]

Toward such penitents the confessor must be fearless, and administer to them, whoever they may be, regardless of rank, esteem, and dignity, reproof, and refuse absolution, if necessary; for example, when they are _occasionarii_ or relapsing sinners. St. Alphonsus adds: _Potissimum hac fortidudine agendum est cum sacerdotibus, qui in gravia peccata relapsi, quin se unquam emendaverint, ausi sunt tamen celebrare, aucupando absolutionem ab aliquo confessariorum qui hoc funguntur officio et laborant, ut damnentur. Hi sacerdotes pravis habitibus detenti palam solent in sacristia confiteri, ut absolutionem, quæ eis denegenda esset, extorqueant sub prætextu scandali, quod eveniret (quemadmodum illi exponunt), si a celebrando desistere deberent. Sit constans confessarius cum hujusmodi sacrilegis in differenda absolutione, eos adstringat ad repetendas confessiones tanquam irritas, et ad confitendum de omnibus Sacrificiis celebratis: et interim ad abstinendum a celebratione, usquedum suæ emendationis perspicua indicia præbebunt. Quod si quis diceret, ob scandalum a celebrando abstinere non posse, respondeat quod deesse non possunt justi prætextus, si vellet desistere a celebrando; ceterum si ipse id facere renuit, dicat quod celebrare potest si est certus, se habere contritionem, sed quod ipse pro tunc non potest eum absolvere, dum certus non est, ut oportet, de ejus dispositione; imo justum habet motivum credendi oppositum, cum observet tot lapsus sine emendatione. Et hoc modo agendi potest sperari, fore ut recipiscat et salvetur ille miser sacerdos, secus ambo damnabuntur._[1016]

But the priest (especially a young one) must not be bewildered if an unfortunate brother priest, burdened with grave sins, approaches him to make his confession. Let him remember that there was a Judas amongst the apostles; that the chief of the apostles was guilty of a very grave sin; let him also bear in mind the words of the Lord: _Necesse est, ut veniant scandala_ (Matt. xviii. 7).

As to the _exhortations_ which the confessor should give to priest penitents, they should be chiefly: (1) to remember their calling, their exalted dignity, their duties, their reward; (2) to devote themselves wholly to their sublime office, to labor for the salvation of souls, and for the glory of God by their prayers, their example, and the exercise of the sacred ministry; to have special care for the sick and dying, the poor and the young; (3) to avoid, especially, four vices, as being, above all, unworthy of their spiritual calling and presenting particular dangers for priests,—sloth, impurity, drunkenness, and avarice (covetousness). The priest must often renew his purpose of leading a virtuous life and of striving to obtain perfection. This resolution always revives the priest’s zeal in the performance of his sacred functions, gives joy in the exercise of virtue, strength to resist temptations, and perseverance in his efforts. But that the priest may be true to this resolution, he must employ various means, especially:—

1. Zeal in prayer; the priest must be a man of prayer; he must practice mental and vocal prayer. _Sine oratione mentali difficillime bonus erit Sacerdos; nam sine ea intellectus carebit lumine, quo cognoscat veritates æternas et mysteria divini amoris, atque inde deerit in voluntate calor fervoris, quo novatur ad sancte vivendum._[1017] The priest should, therefore, fix a definite time everyday—at least a quarter of an hour, if at all possible, half an hour—during which to devote himself to meditation. Morning is the best time, as one is less exposed to distractions then than in the midst of the occupations and cares of the day. Those who answer, however, that they have no time for daily meditation should consider if their lukewarmness and carelessness are not much more to blame than want of time. If they gave up superfluous pleasures, visiting, and other unnecessary things, or at least reduced them, they would certainly be able to spare a quarter of an hour on most days for meditation.[1018]

Not less necessary for the priest is oral prayer. _Clama ad me et ego exaudiam_, says the Lord (Jerem. xxxiii. 3); for if it is certain that the priest daily requires new graces, it is also certain that he must ask for them daily. Besides the priest is the mediator between God and His people, and therefore must supplicate for them. “_Absit a me poc peccatum in Dominum, ut cessem orare pro vobis_” 1 Kings xii. 23 (Samuel); “_Et rogante pro eis Sacerdote, propitius erit eis Dominus_” (Lev. iv. 20).

2. Of all the prayers that the priest must say, none is more excellent, with the exception of the holy Mass, none is more efficacious than the _Officium divinum_. Let the priest say it punctually, faithfully, with recollection and with pleasure.

3. The center of the sacred ministry is the celebration of the holy sacrifice. For this most holy mystery he should prepare himself with care, celebrate it with the greatest possible purity of heart, interior devotion, and exterior reverence, and with careful observance of the wise precepts of the Church which bind under grave sin (_ex genere suo_). The priest must be on his guard against three chief faults in the celebration of Mass: celebration in _haste_, out of _custom_, and _in a state of grave sin_.

4. Another means of sanctification is _frequent confession_. At least every eight days the priest should make a good confession, and only on account of great distance from a confessor should he delay it a fortnight. So St. Charles Borromeo determined in the first provincial council and in his celebrated Instructions. But the priest should also observe the other advice of this enlightened Saint (_in Decretis visitatoris_): _Valde utile esset, ut Sacerdos unusquisque ... certum ac firmum Confessarium Sacerdotem haberet ex approbatis, a quo nisi in magna necessitate recederet; si quidem animæ solet non minus obesse Confessariorum mutatio, quam corpori Medicorum._

5. The good priest loves the _study of wisdom_, and observes the admonition which St. Paul gave to his pupil, Timothy: _Attende tibi et doctrinæ; insta in illis. Hoc enim faciens te ipsum salvum facies et eos qui te audiunt_ (1 Tim. iv. 13, 16). Continual, zealous study of theology alone enables the priest to do his duty, to be a teacher of the people in the science of salvation, and to administer the holy Sacrament of Confession rightly and successfully; at the same time it preserves him from many evils and dangers, and it is to him a source of exalted pleasure.

6. Another means which contributes much to sanctification is to be found in the _Exercitia spiritualia_, which priests should make every year, at least every two years. Immense is the blessing which results to the whole Church and to the individual priests who zealously perform them in the right spirit and in the right manner.[1019]