Part 3 — CHAPTER II THE TREATMENT OF PENITENTS IN DIFFERENT EXTERNAL CIRCUMSTANCES (continued 2)

8. Upon husbands he should impress the duty of cultivating a loving and peaceable disposition towards their wives, and, if there is reason for it, the duty of avoiding all impropriety in married life. He should, especially, denounce the evil habit of carrying on improper talk in the presence of servants, companions, young people, and in the home circle.

9. Fathers should be earnestly admonished to assist their wives as much as possible in the work of education, and to set their children a good example in every respect.

82. The Confession of Nuns.⁠[1009]

1. We have already stated that a priest requires special approbation from the bishop to hear the confession of nuns.⁠[1010] But in order to discharge this office fruitfully, he must be well instructed and experienced in spiritual things, prudent, and possessed of great charity and patience. As already pointed out, proficiency in theology, especially in moral theology, is indispensable to all confessors; “but greater knowledge is necessary to the confessors of nuns, since the Church exercises greater care in selecting them.” Without solid knowledge, the unusual circumstances which may arise are often mismanaged and not rarely with fatal results. The confessor of nuns must possess an accurate knowledge of the spiritual and ascetic life, of the duties of religious in general,⁠[1011] and of the particular obligations of the Order (or Congregation) to which the women committed to his care belong. First of all, distinction is to be made between nuns who lead a contemplative and those who lead an active life. The former are devoted in a special manner to the love of God, are far removed from the dangers of the world, and can more easily sanctify themselves; they also contribute toward the general welfare by their prayers; but they are tried by temptations and interior struggles. The others are not wholly withdrawn from the dangers of the world, as they are inevitably brought into contact with it by the exercise of the works of charity; society benefits much by their high merits. Both forms of life are ordained by God, and are of great use in the Church. Moreover, the separate Orders have their characteristics, corresponding to the particular object for which they were founded. With these, and with the constitutions of the Order, the confessor must be familiar.

But in rebus spiritualibus he must not only possess theoretical knowledge, he must be well experienced in them, “because spiritualia cannot be rightly and perfectly understood without personal experience.” If this experience is not possessed, he will be a blind man leading the blind.⁠[1012]

Supernatural love and patience are necessary to the confessor, in order that he may zealously further the spiritual progress of those committed to him, and bear with equanimity their faults, weaknesses, and deficiencies. And though only a few souls may be confided to his spiritual care, let him not forget that by the perfection of a few a greater honor is shown to God than by the imperfect endeavors and virtues of many. Let him also keep in mind that those who devote themselves to the service of God have to endure more temptations of every kind than others, and that he to whom the spiritual care of them is intrusted must bear no small portion of this burden with them. If, therefore, the confessor does not possess the supernatural love of God and his neighbor which enables him to sustain these trials, he is not suited for his office.

2. It must be his care that the nuns disclose to him the state of their consciences with full confidence; they must place great trust in their confessor, as he is almost their only refuge; and, like sheep without a shepherd, they will be exposed to many anxieties and temptations if this support fail them. He must, therefore, always show great patience and gentleness towards all, and if he perceive in a nun a certain shyness in the confessional which hinders her from making known her interior state, he must lend her special assistance in laying aside this shyness; but at the same time there is a certain kind of unnecessary tenderness which he should avoid in his whole demeanor.

3. It must also be his care that nuns observe their vows faithfully and perfectly, and adhere to the special rules and regulations of their institute; moreover, that they perform their exercises of piety with devotion and zeal, that their daily occupations are executed with a perfect intention, with frequent recollection of the presence of God. They must, therefore, be taught a good method of meditation and of the examination of conscience (examen generale and particulare), the manner of receiving holy communion, making a good confession, hearing holy Mass, saying the Office, and other vocal prayers. All these things are generally provided, however, in the religious rule.

4. He must make it his concern that the nuns should advance in virtue. The following virtues are especially necessary for them: (a) the love of God, not a sensual love, but a strong love, one which urges to the fulfilment of the will of God, in all things, even the most difficult; (b) humility and modesty; (c) obedience to rules and to superiors; a sacrificing, cheerful, punctual obedience, which does not ask a reason for the command, but which, when no sin is apparent and certain, blindly submits itself; (d) love of the members of the community, which has for a practical result that they avoid wounding or grieving others, that offenses are gladly forgiven, faults patiently borne, and mutual assistance rendered, as far as is possible; (e) chastity, which avoids every dangerous attachment and familiarity.

5. The confessor should encourage and promote the authority of the Superioress of the convent, but not to such an extent that, if she should happen to be in error or to go beyond her powers, he should render himself inaccessible to the complaints of the subordinates; he should discourage the spirit of grumbling in the community, because authority is thereby weakened; but he should prudently weigh complaints which may be laid before him, to see if they are justified, and so remedy them; others he must dismiss.

6. In his capacity of confessor, he must observe the following points: (a) to associate with the nuns rather too seldom than too often, and if he is obliged to speak to them, let it be done as briefly as possible; (b) in answering questions submitted to him, he should not be too hasty, but in more important matters or cases of doubt, he should request time for consideration; (c) in the confessional he should show no weariness, no impatience, and no haste, for this lessens confidence in him; (d) he must not be immoderately disturbed, nor take scandal if he should hear a sin of greater gravity in the confessional, for he must remember that persons dedicated to God are subject to violent attacks from the evil one; let him, therefore, rather show pity than agitation, admonish the erring one with paternal earnestness, encourage her, reawaken her lost fervor, in order that by greater zeal and mortification she may atone for her error and avoid sin in the future; (e) he should be very careful to give no ground for any suspicion that he makes use of knowledge gained in the confessional, in his actions or words outside the confessional; (f) he must not interfere at all in the management of the house, nor in any matter which concerns the Ordinary or the Superioress, nor readily give advice in such things, but remain firmly and strictly within the limits of his office, looking after the spiritual welfare and the progress of his penitents. For this reason, he should introduce no innovations, and if, on weighty grounds some change appears desirable, it should not take place without the advice and consent of the Superioress and the greater part of the community; otherwise peace in the community will be destroyed.

7. The confessor must be especially on his guard against the following abuses, lest they creep in, and establish themselves: (a) everything which is detrimental to community life, or derogatory of the vow of poverty in any way, even if only in slight measure; (b) disobedience towards the Superioress, murmuring against her, complaining about her to the other sisters, aversion, etc.; (c) offenses against charity, even if these latter are common and not of grave nature; the confessor must not tolerate the least offense against charity which is committed with deliberation, and he must firmly insist upon reconciliation and suppression of antipathies; (d) particular friendship, even if there be no danger connected with it, is to be avoided, for it divides the heart, hinders familiar intercourse with God, lessens the love of the community, and gives occasion to complaints and recriminations; (e) familiarity with, or voluntary intercourse with, persons not belonging to the house; this causes great dangers, and weakens the religious spirit. The confessor must, therefore, strictly insist upon the inclosure being observed, and upon the portress being thoroughly trustworthy. If there are nuns whose duties oblige them to be in contact with the world, or who are occupied out of the house attending to the sick, the confessor must see that danger of sin does not result to any one of them through this occupation; (f) lukewarmness and spiritual sloth; the confessor must direct his endeavors to prevent drooping of the first ardor, and to encourage the practice of true piety; he should, therefore, insist that the prescribed recollections take place regularly and are well observed; also that there is a Retreat every year, or at least every two years.

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]