HEADING I
CONFESSION
§ 1. - IMPORTANCE AND GENERAL PRINCIPLES
Importance. - The purpose of religion is to bring souls to God, to unite them to Him, as branches with the vine; dogmas, precepts, counsels, preaching, Catholic action, etc., do not have any other purpose than this. Now, this union is made to take place especially through the sacraments: in particular, through Confession and Communion. Thus then the object of the most attentive and most loving concerns of a Priest. What count so many external works, preaching itself, the Mass heard by certain kind of people, where the union of souls with God is not achieved? Where no one goes to confession? And how many priests err in this matter. They make a lot of noise with exteriorities, with conferences, speeches, etc., and then not obtain and at times they not even think of achieving the end of everything: the union of the soul with God through the Sacraments!!
The other things are very important as means, such union concerns everything as goal.
Such a union would then be more firm and lasting when it is often affirmed: that is, the more one goes to Confession and Communion!
Pertinent to this are the words of St. Francis di Sales: Had I so many episcopal crosses and a thousand pastoral rings, I would leave them at once, rather than set aside the care of sinners. Da mihi animas, caetera tolle.1
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General principles. - The confessor is:
Father, hence towards the penitent he must have a heart full of love and of sweetness: armed especially with great patience.
Doctor, hence he must give the penitents the most useful remedies, after having considered well the sickness and the sick person.
Teacher, hence he must teach the penitents; in this regard, however, let him bear in mind this: Be the first of what you want others to become through you. If Jesus Christ lives in you, you shall make him live in others. This is what a learned, pious, tried confessor used to say.
Judge, that is, to absolve or not according to circumstances. However, let us very well take note of what one of the most experienced confessor I came to know till now says: For one to become a good confessor, out of one hundred, it takes: 60 of patience, 10 of knowledge, 10 of prudence, 20 of asceticism.
Very many priests attend to the confessional much less than what they could; others bear very little fruits in it out of lack of patience.
§ 2. - PIECES OF ADVICE ON CONFESSION IN GENERAL
A) We Priests, and even more the people, have learned to consider the Sacrament in a very material sense: almost as if it were an entirely external ceremony, or else almost as if it is for removing sins as one shaves the beard off...: that confession is nothing but the absolution of sins and nothing more. This is not quite exact.
Heretics have erred in an opposite direction, that is, by not giving any importance to the absolution: as if confession were only a spiritual
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renewal: and by judging that the Priest, when absolving, does nothing but externally have an assurance of the penitent's disposition and that God has granted forgiveness.
Then, according to some the absolution is everything, the penitents' acts are worth nothing; according to others, the absolution is pure ceremony and the value of confession lies entirely on sorrow.
The Sacrament of Confession is one and the other together: spiritual renewal and absolution. Spiritual renewal wherein the sinner says: to serve God is a must because he is Lord, Redeemer, Remunerator: in many cases, I did not do it (examination of conscience); my life is worthy of reproof, hence, I detest it, I hate it (sorrow); I want to change it, change at whatever price, change now (resolution); I shall go to confession because God has given me this means for forgiveness, because the priest, in God's name, shall tell me what to do or leave behind. If these dispositions deeply felt in the heart are wanting, the absolution would be worth nothing. Perhaps, it would ease remorse, but it would not destroy sin, or bring about spiritual renewal.
Thus follow two practical pieces of advice:
1. This rule is not right: I shall never refuse absolution. In fact, it is not true that all those who come indisposed no longer return when absolution is refused them; in the second place, the priest cannot absolve the indisposed; in the third place they shall learn to esteem confession for what it truly is, and not as a ceremony or a formality...; they shall have a strong warning that they do not fare well with God... and they shall think about it.
2. Do not worry much on the integrity of the accusation as much as
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the penitent's sorrow. Until when a sinner does not say: my life is not all right, I want to change it, no absolution would be worth anything. It is understood that no one can correct everything in one day... but the persuasion that one has to change the way he thinks, feels, desires, and the firm will to truly change them, is absolutely necessary.
It is well understood that the confessor ought to be father, friend, who must remember that he, too, needs mercy and so much mercy, that the same law holds true for him...; the sleeves have to be stretched, never torn out.
B) Confession is difficult, burdensome, clothed with something mysterious: on the other hand, it is medicinal, corrective, rather it is one of the strongest means for leading souls on the good path, because it makes us come to know ourselves, because it brings a special grace, because the confessor is a man who in the name of God himself tells us the things necessary for the soul, the duties to accomplish. Hence, it is a work of trust and of correction: it wants therefore that the priest should know how to inspire trust and know how to correct.
In order to inspire trust, it is necessary that the priest will not be rough, ill-mannered, but neither exceeding in familiarity with whoever wants to confess. When a Priest has too many intrigues in a parish, whether out of necessity, or that he has to defend the interests of a benefit or of the poor... it shall be well that, as much as possible, he invites other confessors to assist him. And it is particularly in this case that the habit of some priests to change places during specific days, for ex., on Mondays, as well as the usage of often setting general confessions wherein priests help and the priest of the place does not even come into the confessional, if this were possible.
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In order to know how to correct, the priest must as well know his population, not only the parishioners' defects, but also a little of those of specific persons. That priest who knows the people only from the confessional errs often in judgment and hence also in his admonitions. This happens for many reasons: the first is that not every penitent has the sincere will to candidly reveal his conscience: then because also he who possesses the will, does not do anything but say what he knows: now whoever knows himself that well? Very often, also the priest errs in judging himself: more so he who has a gross view as regards matters of the spirit! How many out-of-place admonitions, how many mistaken judgments, how many rights admitted, how many admonitions neglected due to one's not knowing enough the penitents and for not knowing them a bit more externally!
Too much intimacy would then diminish trust, but too much distance would take away that necessary knowledge.
It is good to remain in the middle and recall what has been said above concerning the need to know the people.
§ 3. - HOW TO CONDUCT ONE'S SELF IN THE CONFESSIONAL
WITH DIFFERENT KINDS OF PENITENTS
A) With the youth. In general, it is beneficial to entirely proceed, also when it comes to admonitions, with questions and answers; otherwise, they would be distracted.
Accusation. - After having asked when was the last confession, if penance and Communion were made, it is better to
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let them do the accusation themselves, while helping them with suitable questions. Generally, the questions are asked:
1. Impersonally, for ex., Anything on prayers?
2. In a manner that the confessor does not appear to judge the penitent as someone very bad: that is, by proceeding from the less serious to the more serious, and with questions that do not make the penitent feel so much shame. Thus, when a young man accuses himself as having talked for long with a daughter (figlia),2 alone together, one could ask: Was there some joke with her that is not proper?... and not, what dirty things have you done?...
3. Do not go down to the least details when one foresees that the young person would not be sincere and would commit sacrilege, besides, everything is already included in a general formula. Besides, on one hand, the precept of avoiding every scandal as much as possible matters more than to safeguard integrity, on the other hand the penitents do not often see the distinct specific malice of certain sins.
In many cases, the confessor should perhaps see to the penitents' peace of mind if after the accusation, he should speak more or less this way: Now do you also intend to ask forgiveness for the sins of your past life, of those forgotten, those not known, those not confessed well, those you could not explain well... I will absolve you of everything you have before God... Is it not perhaps better that the absolution indirectly falls on certain sins rather than expose a penitent to the very serious danger of sacrilege? It seems that Jesus Christ preferred this kind of concession.
Here is a formulary of the questions to ask young people,
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following the order of the commandments: Is there you want to say on your morning and evening prayers? Did you distractedly use the name of God, of Jesus Christ, etc.? If yes; very often? Have you devotedly attended Mass? Have you been attentive during class of catechism? Is there anything that bothers you as regards your parents? Have you said things wrong with your companions? Have you entertained bad thoughts? Have you had bad conversations with your companions? If yes, have you done things with them that were wrong? Also with the girls? Many times?
At this point, when the penitent is known to be already capable of committing some serious sins, should they deny, this questions may be asked: Have you done them a few times, for ex., only ten, or fifteen times? (St. Alphonsus).3 Have you taken anything from your companions? Have you told some lies? Have you eaten meat on Fridays? Anything more? Towards the end, if they are very shy young people, one could still ask: Are you at peace, happy, after your last confession?... And for some suspicion there might be that they committed sacrileges, one could immediately ask: Is it a long time now that you are not at peace? Since how old were you? How old were you since you made the last good confession?... Then, one could be helped to easily make a general confession...
How to move them to sorrow. - With short, true-to-life propositions, through questions and answers, for ex.: Do you know that when one sins, you close the gates of heaven with but one hand? ... and with the other, you open hell? A child who is in mortal sin, if in the morning he is found by her mother a cold dead body on the bed, where do you think his soul has gone? You surely are not happy to go and burn in purgatory, are you?... Very well, avoid also the smallest of sins... Jesus Christ on the Cross shed blood all over his body: do you know why? ... For our sins. Would we dare
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plant a thorn on the Holy Host?... This makes a venial sin.
Notices. - If there is but a sin, or two, with difficulty three: they would not withdraw them. One should wait after they shall have completed their self-accusation, choosing the more important things, trying to uproot what might be the root of all or almost all the penitent's sins. Let the formula be short, true-to-life, through questions and answers; let it be livable, according to the age and condition of life. Ex.: Do you know that Jesus Christ always listened to Mary Most Holy and St. Joseph? Should Jesus come and tells you, Do this, do that... Would you obey?... Well, your father and mother represent Jesus Christ. Do you like to go to heaven?... Well, do you want me to teach you a short but easy way?... Every night, pray three Hail Mary's, after your other prayers. Will you do it? When will you begin? Do you know well that at your right there is an angel who takes notes of your thoughts, words and actions?... Then, he would bring them to the judgment of Jesus Christ... Take care, then... Have you ever heard that a bad companion is like a rotten apple?... If you mix it in a basket of good ones, what do you think happens? Watch out for bad companions... If you cannot avoid them, try to change topic... for ex.: if you are tending the sheep, tell your companion that you are going home... if you are in school, ask where classes would be, etc.
Penance. - Let it be brief, possibly something that could be done immediately; let it be curative, with a special goal: for ex., recite three Our Fathers, so one no longer goes with bad companions... in order to obey... learn the act of contrition... to come once to the class of catechism, etc.
Conclusion. - The child can bear only a few things; therefore, be brief.
Often, children from the countryside learn malice before those from the city and they feel more ashamed at the
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confessional; so, also for them confessors from outside the parish are needed, and it is good to avoid sending them in groups to this or that specific confessor: let them choose freely. The priest must show familiarity with them, but let him refrain from laying his hands easily on them; while preparing them for confession, they need to be told that the sin they would not dare confess, they confessed first, or else they should at least say: I have something I can't dare say... please ask me questions... I still have sins of thought, words, etc. Then, let them reply sincerely to the priest's questions.
B) With the scrupulous
Scrupulous persons ordinarily tend towards these three points: integrity of the confession, distinction between venial and mortal sin, where there is real sin or not. They believe not to have said everything in confession, or else they see mortal sin where there is but venial, or else they judge sinful a mere doubt of faith, a mere bad thought, the awareness of what is bad...
The confessor above all has to take note that one who is scrupulous ordinarily is scrupulous on one side and lax on the other; hence, the confessor must carefully try to make him examine and work on the point where there are truly defects. Then, let him pay attention not to seem ever undecided, to have understood badly, not to use compromises; instead, let him express sentences, commands, short, concise, secure pieces of advice, and always the same, pronounced as if with the tone of command, without too much reasoning and explanations; e. g.: You say you have doubts regarding your faith? They are nothing, let me have faith for you... This is not a sin, go and take Communion... I assume the responsibility... in penance you will take communion for fifteen days without you having to go to confession... I command you not to change confessor...
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As regards caring for them:
1. Above everything and more than everything and in everything, obedience counts the most: done after the word of the confessor, perhaps also when fully persuaded to be committing a mortal sin; inasmuch as, if it has anything to say, the penitent's conscience is false.
2. Seek the causes, for often they are there: making too much examination of conscience, solitude, body weakness, sickness, reading of rigorous books.
The confessor shall impose the remedy on the ill by requiring the penitent not to examine his conscience too much and only on the point where there is laxity: avoid solitude or too much imagining, with perhaps engaging in work for the welfare of others; reading the lives of simple saints or of spiritual books according to the spirit of St. Francis di Sales and of St. Alphonsus; not to change confessor...; not to allow him to repeat confessions; do not waste time persuading him who is scrupulous inasmuch as the remedy becomes worse than the ill.
At times, the confessor can also tell the scrupulous: There is a case wherein the confessor can declare that the penitent is no longer obliged to say anything, as regards sins remembered: and this is what we intend to do for you today. Therefore, even if you should be sure of having sins never confessed or surely committed, do not speak of them any more, ever.
C) With pious persons
With regards to these, various dangers have to be avoided, namely:
1. Do not spend too much time with them: neither to believe that you have done everything when you have spent two or three hours in hearing their confession. The priest must aim at the great mass of the population. Hence, he shall, as much as possible, be brief with them; if he shall see it useful, he could hear their confession only every after fifteen days; do not look for pretexts for you to get involved the whole day in their petty
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sins. It has been seen above: one of the more serious defects that is noted in many cities and especially in cities of France is this: the parish priest performs as the parish priest only for a hundredth part of the population, that is only to the devote.
2. On the other hand, it is as well too bad to despise the devote sex and especially those persons who dedicate themselves to a life of piety. It is bad to deride them even if done by priests alone; it is bad to preach sarcastically and too often on the defects of such persons: this embitters, discredits piety before the others and converts no one. It is so much better to insist that the practices of piety are to be performed in a way that they help in the acquisition of true virtues.
3. Let the confessor take summary care to lead these persons to these virtues: let him not seek a piety that is entirely sentimental, as it is sometimes preached today, nor a piety that is entirely exterior, such as often we feel inclined to follow: but a piety that leads to the correction of the dominant passion first; then, little by little, all the others; a piety that leads to true humility, charity, spirit of mortification: a piety that will bring him to cultivate the thought of the presence of God.
4. As for particular things, one has to take note: a) that they accuse themselves, at least in general, also of the sins of one's past life, when they reveal but light or involuntary matters; b) to exhort that the penitents changed confessors once in a while and to demand it also when they say or protest as trusting their habitual confessor (only the scrupulous are excepted); c) to direct them to the devotions suitable to their state of life, to begin imitating a specific saint, to love Mary Most Holy, to works of zeal, to meditation, to frequent reception of the Most Holy Sacraments, especially Communion.
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5. The zealous confessor can find in them a very strong help in doing good also to those whom he himself could not reach. Through daughters, he can improve the brothers; with the bride, the husband; with the mother, the whole family. With women, the priest can accomplish many good works, because she often offers her moral, physical, monetary services. St. Jerome is a good example to us of this: one has to watch out, however, for petty talks and to make a market out of the confessional.
6. And it is most important to note that the Priest finds in such persons one of the most scary dangers; let him remember: cum mulieribus sermo brevis et durus (with women, let your talk be short and tough).
D) With the shy ones.
The confessor shall do very well if from the pulpit he takes away fear and shyness by often preaching on sincerity and teaching the manner of confession what one feels most ashamed of: he could suggest to accuse one's self of the more terrifying sins first, or at least to begin with these words: I committed a sin that I can't just confess, please ask me questions, I still have a sin of thoughts, words, deeds, etc., and then let them calmly reply to the confessor's questions. The sermon on sincerity always bear a fruit that can be almost immediately seen: especially if after it one goes to the confessional.
At the confessional, it is good to encourage the penitents by helping them with progressive questions, a minor ad majus (from the less to the more serious): thoughts, conversations, desires, deeds, alone or with others. Let these questions always present sin under the less shameful aspect; the confessor has to show himself happy and at times praise the penitent for his sincerity.
Encourage them still in other manners by saying that they are confessing to a man like them, while assuring them of the
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seal, while showing them the great merit there is in winning over one's self, and how sincerity means good will, while remembering that afterwards peace comes to one's heart, that should sudden death come... that the hidden sins shall be made public in the judgment...
Let there be no signs of surprise whatsoever, nor sudden reactions when hearing a bit serious sins: never resume with bitterness: corrections are often not given until the accusation is complete. Let one always remember that one needs to kill the sin, but save the sinner: and that the priest, like Jesus Christ, ought to always reprove sin, but yet strongly love the sinner.
E) With the diffident.
The confessor shall remember that conversion is pleasing to God, makes heaven celebrate, that Jesus Christ died and prayed even for those who crucified him, that it is a great mistake for one not to trust his goodness; that the very persons damned would be forgiven if they confessed: that St. Peter, the Magdalene, St. Augustine were great sinners at first and then they became saints.
F) For him who does not accuse himself well.
This could take place in different ways:
1. Either because he mentions useless things and so listen to him patiently and finally, kindly explain the manner of telling what he has to and setting aside which he has not to confess.
2. Or because he uses vulgar and obscure expressions: and so listen to him patiently if the decorum of the confessional is not violated, and towards the end, teach him convenient and clear expressions. When they want to explain at length certain obscene sins, one can immediately stop the accusation, correcting them and demanding that they absolutely remained according to given rules.
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3. Or perhaps it has something to do with someone who is with not much shame: then, it is good to immediately induce him to reflect by suggesting sweet, simple and strong thoughts: e.g.: we are here to settle our accounts with God: this is a grace because those who die in sin find themselves in sad conditions at the judgment seat of God: death comes when one least expects it: if we were already agonizing, how do we stand with our conscience? Through absolution, the merits of Jesus Christ are applied to us... The saints understood these things well, they trembled when they approached the Most Sacred Sacraments.
G) With those who find themselves in the passage from innocence to virtue or to sin.
This period covers the ages between nine and nineteen years old, according to the vivacity of the individual, his education, his environment, etc.
It is the most delicate period of life inasmuch as it is the time of formation. Eventually, what remains is what has been formed, like a plant that keeps always the leaning taken while growing. A soul saved from evil at such an age will remain good and perhaps for his whole life; destroyed at such an age, for so many years and perhaps for his entire life, he shall remain destroyed.
In many, such a critical period of life lasts from one to two years, or a little more; in some, it is shorter; in others, longer. It is called by some authors the Crisis.
Often it is also manifested outwardly through moments of melancholy, sadness and even ill-health. The confessor, however, knows it especially from doubts regarding the faith, from bad thoughts, from certain desires, from certain imaginations, from certain dreams of which the penitent accuses himself. He can also perceive it from the desires that can manifest evil, or also from some tendencies, or from already doing what is bad,
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without being aware of it, or his having a vague kind of foreboding that it is not something good, as well as that tendency towards the opposite sex which is natural but needs to be dominated.
At this period, the confessor shall have to talk more clearly and like an experienced father to the penitent who must consider himself as a son: he has to tell him that he finds himself in the most difficult period of life: that in this, one must win or die: how that period has the most serious consequences for life and eternity: that in this case it is useless to be guided according to what one feels; it is necessary to take recourse of the necessary means that are:
Flight from dangers: bad companions, persons of the opposite sex, bad thoughts and imaginations, readings of bad periodicals or books, idleness, etc.
Prayer and especially: frequent reception of the Most Holy Sacraments, devotion to Mary Most Holy with the recitation of three Hail Mary's each day, with entrusting of self to her at every moment of temptation.
A good popular booklet is by GUGGINO, Dell'impurità e dei mezzi per vincerla (On impurity and the means of winning over it), L. 1 (Cav. Pietro Marietti - Torino).4
At this point, a very important question, so often raised in our times, arises: 1. if it is convenient, 2. if one ought, 3. by whom, 4. and how to reveal to young people the so-called the so-called mysteries of life.
It isn't possible to answer everything: generally, however, it seems that by now many authors agree on the following points:
1. It is convenient to do it when the young persons would suffer harm should these mysteries of life be ignored, or he would come to know it by sinning, or because, knowing only what in it is dangerous and ugly, and not beautiful and
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useful, he would perhaps commit a greater number of sins. However, if the need does not arise, it is better to ignore everything: one would have less temptations. Blessed and innocent ignorance!
In this regard, it is useful to add that more easily shall the need arise to have to make this revelation in the city than in rural centers.
2. This revelation ought to be done, just as much as every preventive, preservative, coercive means, etc., have to be taken for the sake of a better education.
3. In theory, it ought to be done by parents: because they, for many reasons, know their child better and because they are the natural educators of their children. Since very many parents are not capable of doing so, very many do not attend to or do not care about this duty, it is necessary to conclude that as an ordinary rule, in practice, the others have to do it. And the most suited is the confessor: because to him the penitent confides his most intimate and delicate matters; because he is more educated regarding the good education of young people; because the confessional is surrounded by a spiritual aura that makes people consider supernaturally the things that are of the lowest kind; because there, there is divine grace.
4. Manner. The priest, preaching to everyone, shall always point out the general means for keeping oneself pure, as much as he sees to those who shall not understand: with the awakening of passion, young people shall thus have the necessary weapons: flight and prayer. Then to each he will say in private what he deems suitable.
Above all, young persons may be asked questions to find out at what point a young person's knowledge is on the matter. If the young person knows all that is bad and not the good, then, one has to ask him to pray and, if it were easily possible, to also talk to him outside confession. The priest shall try
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to give his words all the weight and seriousness and solemnity possible: by saying that on that day he wants to deal with him no longer as a boy, but as a mature man, for the first time: that he does not speak to him about the running of a home, of a factory, but on how to govern himself: that he trusts his seriousness and his good sense. He shall then try to raise rather highly his thought and his heart: he shall draw the plan of God on the world, the plan of God creator that is so well described in the book of Genesis, on the origin of man and of woman, and he shall repeat the words of God: grow and multiply; he shall let him see the sovereign rights of God over the human body, the great law of sacrifice that rules over the entire Christian order: then he shall eventually and briefly develop the religious, moral, physical, social considerations that are in favor of chastity (De Gibergues).5
It could instead happen that the penitent ignores entirely or almost these mysteries of life. Then the confessor, having warned him that speaking of such matters out of necessity is not sin, could explain to him: while using the example of the pollens that come from male flowers to the female and fecundate it... that the fruit develops in the ovary, until this breaks and produces the due fruit; however, attention should be immediately to the most noble thought, by saying since God placed in humanity that tendency of one for the other sex: how in God's design this matter is sacred...and the rest as above with those who are already instructed on this matter.
He could say: just as the Sacrament of Holy Orders gives the faculty to have spiritual children, celebrate the Holy Mass, etc., while if this were celebrated before one's being a priest, one could commit sacrilege, so does
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the Sacrament of Marriage gives the power to have carnal children, but before receiving it every thing that refers to this is a kind of sacrilege.
Finally, let the confessor above all see to clearly demonstrate the summary weakness, the very serious dangers that come from just the thought, from watching, from reading bad things, from bad companions, from familiarity with persons of the opposite sex: then he may try to let them penetrate more profoundly into the obligation of making use of these means: flight and prayer.
Some might ask if this instruction has to be given also to girls. - I do not feel answering these than as follows:
1. First of all, before doing it, each priest should speak about it with his confessor who shall see how the priest is de sexto:6 what reputation he has...
2. It seems convenient, n general, to wait later than for young men.
3. To try if it is possible for mothers to do it themselves: much prudence is also needed here.
A very good book for rather educated Fathers and Mothers is that of P. Ruiz: l'Educazione della Castità,7 (Education to Chastity), L. 2 (Cav. P. Marietti, Torino), a book that that can be read very fruitfully also by Priests.
NB. It can happen that a young woman might ask what is allowed to her in marriage. The confessor, after having explained, with all the due attention and summary prudence, the purpose of marriage, should advice the penitent to obey her husband in everything, without fear whatsoever; that should some doubt arise, she revealed it during her confession. The confessor then, with brief and clear terms, expresses his judgment according to the rules given by the theologians.
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H) With one who has made sacrilegious or invalid confessions.
To facilitate a general confession, one could do this way: let the penitent do the self-accusation since the last confession (material or sacrilegious): then the penitent is asked since when he may have made the last good confession, if more or less he always behaved as during the last material or sacrilegious confession, what has been the untold sin and the defect that took place during confession, how frequently he took the Sacraments. This is enough. Let us remember that above all in these cases, the priest has to be a merciful father: that it is important to know the penitent's state of soul, more than the number and the kind of sins.
I) With the indisposed.
They can be so for various reasons:
Either out of ignorance of the necessary things to know: and so, if possible, it would be good to teach them in those necessary things, the need of means and by precept: otherwise means are provided them to get instructed in another manner.
Or because they do not want to accomplish some obligations like to restore, to take away an unnecessary occasion, etc.: with all the exhortations over, one ought to suspend the absolution until the fulfillment of their obligation.
Or because they were not repentant: and the confessor, more than the accusation, has to pay attention to the sorrow: this is the most essential part of the confession. Then he shall try to excite such sorrow in case it is most probable that it is wanting; he shall suspend the absolution.
Or because there is no examination of conscience: then the confessor shall help the penitent with questions, following the order of the commandments and raising questions he deems suitable regarding each of them, while taking due consideration of the
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condition of the penitent. For these questionings, however, let the rules speaking of the young mentioned above be followed. Here we especially take note that men ordinarily are more shy: that on the seventh commandment, a very general question is enough: for ex. do the things of other people bother you?
§ 4. - PENANCE
Rules:
1. Let it be only of a kind... for ex., all Pater.
2. Nail down an advice: for example: you shall recite five Our Fathers in order to correct your anger.
3. Let it be medicinal: for ex.: almsgiving for an avaricious person: a sermon for one who scarcely attends it; to pious persons a visit to the Most Blessed [Sacrament], to read a chapter of a book that speaks of their principal defect; for three days, examination of conscience; for one who does not pray, to recite for three days the mooning prayers, etc.
§ 5. - ADMONITIONS
Let them be:
1. After the penitent has finished his accusation, generally.
2. Few, one, two, very rarely three.
3. Short but juicy: for ex., the Lord shall demand from you, fathers and mothers, a rendering of accounts as regards the souls of your children: so, give good example: to readily take recourse to Mary Most Holy during temptations. To pious persons could be indicated books; don't get into long conversations.
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4. Prepare first and let them contain a means of making amends: for ex.: a bad companion is like a rotten apple, hence let us avoid him, etc.
5. In such a way that one knows and fears sin, never, instead, [to fear] confession and confessor. End always by infusing courage and giving hope.
§ 6. - ABSOLUTION
We know what rules the theologians give us: here I want only to look again what I have found more useful and preferable in the practice of the confessional.
Doubt as regards to dispositions could be granted with a person who goes to confession very rarely. We have to remember, however, the rule we mentioned above: not to give it at random and always: sorrow for sins is absolutely necessary, so that it produces its effect.
In doubt: to those devote persons who often come and are always, always with the same defects... persistently, it will be well to delay it once in a while so that they may have an admonition that is stronger.
§ 7. - MORE ORDINARY GENERAL ADMONITIONS
1. Flight from dangers: companions, idleness, bad reading materials, dangerous entertainments.
2. Prayer: that is: frequent reception of the Most Holy Sacraments; morning and evening prayers; reading of good books and periodicals; listen to God's word every Sunday, to often think, also while working, of the last things.
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§ 8. - MORE ORDINARY PARTICULAR ADMONITIONS
To young people (see above).8
To parents: instruction, education, correction, good example to children.
To women: to remember that they can save their husband, children, when they have the true spirit of sacrifice, of sincere affection, of virtue, especially of obedience.
To men: flee from gambling, quarrels, pubs.
§ 9. - THE CONFESSOR'S CONDUCT
1. Before entering the confessional, one needs to pray, because what he accomplishes in such a ministry is the greatest on earth: because such a recollection gives very good impression on the people: because with the succession of penitents, often, without interruption, the confessor, finding himself unprepared for all the needs, for so many cases, to so many characters, needs God's light and grace: because the confessional could be a danger for the priest. The prayer to say might be a Hail Mary, an Angel of God, a Come, Holy Spirit, an Our Father, etc., or else: Adiuva me, Domine Deus, ut alios salvem, me ipsum non perdam;9 he could say those prayers that are read in the Book of Wisdom: Da, Domine, sedium tuarum assistricem sapientiam.10 He could also add: Domine, esto in corde meo et in labiis meis, ut digne ac competenter hoc sanctum ministerium exercere valeam.11 Then further add: Actiones nostras, etc.12 And recite a Hail Mary.
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He could have with himself a small Crucifix and during confessions, glance at it lovingly once in a while and kiss it.
Aside from prayer, it is good for him to prepare some admonitions, rather general, principally when at least as a whole one already knows the needs of the penitents who are confessing: thus, admonitions would be brief, true-to-life, practical.
2. In the confessional, the priest ought to observe many rules, as regards to the manner of speaking, to things to say, not to detain the person confessing or waiting, especially if they are women, etc.: too many rules, however, makes one go outside the rules. I believe, one is enough: let him imagine himself, just as he is truly in power and in office, to be Jesus Christ: let him welcome penitents with that modesty, deal with them with that charity, be compassionate and strong like Jesus Christ was with sinners. What would Jesus Christ do with my cases? This would be good for all.
3. After the confession avoid going back to it either with the thought (except for a real need or convenience), either with talking about it. Oh! What harm is done by talking about confession and precisely on cases de sexto, even when it is presupposed that the sacramental seal is adequately safeguarded. Bad for the priest, very bad for the seculars should they ever hear it. And yet in some rectories, especially during missions, Spiritual Exercises, etc., is this defect always avoided? And yet, confession ought never to be mentioned if not for real need. The elderly priests, and perhaps sometimes also the young ones, would perform real charity to warn him who tends easily to such failure... This defect is principally easy among young priests. Would that God that they do not show laxity as regards the sixth commandment... in him who talks that way himself!
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It could very well happen that one encounters a difficult case; then, there are books to consult, there are serious and deep priests to talk to: there is a suitable time, which is not the mealtime, more so if at table there were a number of persons... Rather than raise suspicions on the penitent, rather than discrediting confession, it is much better to run the risk of resolving badly some case, while trying to study and pray.
§ 10. - TWO SOLVED QUESTIONS FOR PRACTICE
1. In practice, it is deemed most important that the penitent does not raise any suspicion that we make use of external knowledge, though we were the only ones to know, surely with physical certainty: in general. Equally and more so: after having heard confessions, never raise the suspicion that we remember the confession. Confession is something totally distinct from ordinary life: it is had when the penitent accuses himself: gone out of the confessional, the priest leaves everything behind, as if he never came into it. With this I do not intend to oppose what theologians say on the matter: I only want to expose the practice deemed most useful by tried and tested confessors.
2. There are confessors who would never advice a girl to become a religious, or a young man to become priest. They say: in the world there is so much need of good fathers and of good mothers at home. The reason is true, but the conclusion is too broad.
Others, with so much ease, approve of persons becoming religious, or entering the seminary. They say: Sisters do a lot of good; vocations are
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scarce; there is the need of many priests. There are as well some exaggerations here. I believe that the conclusion of a good author on the matter is very good: It is not good to raise the question if there are numerous or few priests: one must examine well if it is a matter of real vocation or not: to cultivate it, if there is: to exclude those who lose it or don't have it. The Lord, true master of the vineyard, does not give vocations to too many or too few laborers: he gives them as needed. To us is the task of watching so that no one enters into it unworthily and that those not called remained outside.
In the same way, we could say regarding vocations entering the religious life. Let one carefully study if there truly is a vocation: if the result is on the affirmative, it has to be encouraged and supported; if the result shall be negative, then, one has to be dissuaded, prevented with all the means possible from the priesthood.
§ 11. - THE CONFESSOR AND CELIBACY
Here, we intend to speak only of those persons who live in such a state, without having to go out amidst the world.
Frassinetti13 observes that out of his own experiences he learned the convenience and the usefulness of speaking often to the people about celibacy. It is certain that a similar sermon, at least indirectly, works very well, because it raises the priesthood in the esteem of the people; it prepares vocations; it touches the virtue which is so difficult, and yet necessary, in the world, that is, chastity. Let it be done at least once in a while: more so that it is very important to let the people bear in mind the idea of the nobility of the priest's mission; people so easily tend to consider the priest as a career person like everyone else!
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Celibacy, for persons who want to observe it while living in the world, can be advised to persons who:
1. on their own, choose such a way of life.
2. it is foreseen that they will live chastely. Let it be noted attentively: at times these celibates become one of the worst irritations for confessors; or else, they have more necessary occasions of falling, with in-laws, men or women; or because, falling into the habit of solitary sins, it would be difficult for them to get corrected;
3. that, in general, especially concerning women, let them have something to live on or that they could easily earn a living through work. How many times these uncles and aunts at home, turned old, became the laughing stock of everyone, of nephews, of brothers, of sisters! Not bad if they a least had something: the hope of inheritance would demand love and respect.
How many times, living alone, fallen ill, they find themselves miserable and end up going to the hospital!
If therefore celibacy is a very good state in life, it has its own dangers, too: prudence therefore in choosing it.
Doubtless, often these celibates are of valid help to the parish priest. They are the ones who work as sacristans, or they sing in the choir, if they are men; if, instead, they are women, they are often the ones who keep girls company; that, having a sewing center, they are the ones who direct the girls there to pious lives, etc. In some cases, when they are equipped with true spirit, they work an immense good.
The means for keeping one's self in the virtue are those ordinarily suggested for purity: flight from danger and prayer.
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§ 12. - THE CONFESSOR AND THE MARRIED STATE
Here reference is made only to some particular admonitions with respect to this state.
1. The Apostle's admonition has to be borne in mind: Melius est nubere quam uri.14 When there are young persons who, due to external circumstances, could get married and meanwhile, because they are alone, they commit sins... it is a beautiful act of charity to advice them to make this step... prudently...
2. With those who come and say that they hope of getting married and meanwhile they get into flirting, one has to be very prudent. On one hand, it is not possible to forbid them from being in love inasmuch as they are going to get married: on the other hand, very often, young people and especially young women, fall into illusions with such hopes: in the third place, in these cases there are always dangers of sinning. Rules that could be of some use are: in general, not to get married without the parents' consent: when there is no hope or will to contract marriage, such manifestations of love are always harmful...: when getting married has been decided, and the external circumstances allow it, let it be done as soon a possible: meanwhile, while waiting for the celebration, it is necessary that the future spouses should not stay alone together.
3. Then the priest must teach much the fathers and mothers regarding the duty of not losing sight of their children during these times, under the pretext that somehow they are as if already married! Neither could they allow that they expose themselves to every danger under the pretext that they ought to find the person to marry them! This prejudice reigns in many places, especially concerning girls.
4. More, the priest would cause serious
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fixes if they assumed the charge of uniting this man and woman in marriage: generally, also when it comes to one's own relatives. Such a thing always or almost always leaves a sinister impression on the people.
5. The priest, more so the parish priest, must be very cautious before giving negative pieces of information on the occasion of marriages: rather, it seems a lot better to follow the rule of not absolutely giving them. It seems a lot better to send them to others. If something good could be said, others affirm, it is better to speak: but in such cases, should they remain silent, would they not raise the suspicion that persons of bad reputation are concerned?
6. To one who says he wants to get married, the priest can bring to mind the sanctity of such a sacrament: the need to pray and to reflect well so one makes a good choice: the duty of conveniently preparing himself, considering that it is something that has very serious consequences for the duties that they assume and the duties towards their partner and their future children.
7. If the spouses lack adequate religious instruction, the priest, not being ordinarily able to give it at the confessional, shall instruct them by examining them. The groom is better examined alone: the bride instead is better when examined in the presence of her mother.
8. If a young woman inquires [about] what is allowed her in marriage, one could and perhaps it is more prudent to send her to her own mother or to some serious relative (see above [no. 181]).
9. When some women complain of a certain indifference, of a certain lack of trust by husbands, it would be better to exhort them very briefly to treat more affectionately as possible their husband, either in order to take away every suspicion or to win over their hearts.
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10. Should they find serious difficulties in accomplishing well their conjugal duties in marriage, for fear of having a new child, after having exhausted the usual exhortations, one could as well teach them that at certain times, according to prominent doctors, conception is very difficult and that, doing some sacrifice, they postponed such things precisely for these times. Among the exhortations to make, many say this is most effective to refined persons: cheating that way the Lord of new souls for heaven, you deserve God's punishments, who also take away those few children you already have, and on whom you have placed all our hopes. After all, everybody knows that this is one of the most difficult points for the confessor. In practice, whatever is said in theory, many observe that the case of having to declare that onanism is a serious sin hardly arises: also when they come to ask. There almost is no hope for any fruit.
§ 13. - HOW TO PROMOTE FREQUENT CONFESSION
Principles. - Let us always bear in mind what has been established above: the purpose of religion and of the priest is to unite souls with God: and souls are united with God precisely with the Most Holy Sacraments. Everything the priest does in his individual, ecclesiastical, pastoral life must have this aim. The priest is not a politician, not a musician, not a literary person, not an economist, not a banker, and much less an acrobat...: but in specific circumstances he can do all these jobs when they lead the souls to God. In everything he does, the
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priest has to bear always in mind the goal to achieve: to unite souls with God through the Sacraments. Hence, his greatest concern, ordinarily, shall be this: to promote frequent reception of the Most Holy Sacraments.
Means. - 1. From the pulpit. Preach very often (by taking opportunity from the gospel, from instruction, from particular feasts for Mary Most Holy, Christmas, Easter, etc.), on the need of confession, its advantages, on the manner of doing it. Notice more: that often a simple invitation to approach confession during the months (May, June, October, November, etc.) of feasts of Our Lady, etc., is more effective than a whole sermon at other times.
While teaching catechism, one can obtain much more from children: if they are invited often to go to confession, either together or individually: if the manner of doing well and satisfactorily their confession is taught them. At least every two months it would be good to provide them the opportunity to go to confession together and invite them warmly to it.
2. From the confessional. Excite them: by teaching the penitents, especially men, how to find time; by showing that frequent confession can be done better and fast; by giving men preference, because they are busier and less patient; not demanding perfection, but being satisfied with essential things, when it is not possible to obtain better; by welcoming everybody always pleasantly, so they would be braver; by insisting on women that they exert more effort in this than their children and husband; by insisting on masters so that they provided time and exhorted their dependents; by showing confession as
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a means of correction and as security against the danger of a bad death.
3° Make going to confession easy. This is the means of means. - a) Be in church early in the morning. Frassinetti affirms: There are churches where confessors are many: meanwhile, however, either because they want to pray first (these are the rarest), or because they want to celebrate Mass first, or because they wake up late, few or no one is found in the confessional early in the morning.15 Being in church early is necessary both in rural areas and in cities: in the city, there are those who may come: servants, some workers, mothers who cannot wait: in rural areas, it is either one goes to confession early or not at all. In a parish of three thousand souls, during the presence of a vice-curate, zealous and an early riser, there were two thousand communions a week: with the vice curate changed, the number of communions went down to eight hundred a week because there was no one in the confessional early in the morning.
Many say that as soon as one wakes up, it is good to do meditation immediately; if there are penitents who are waiting, it is better to attend to these first: we are servants of souls: and it would be good that as soon as one enters the church, he kneels beside the confessional and there, if he wants, he can begin his meditation.
b) Be regular. Inasmuch as for the first times the people may not yet know, perhaps there would be few penitents...; after a few days, however, perhaps after months, some will come, then others and they will be numerous in the end...; inasmuch as the word will spread around and they could also be informed
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publicly, especially by telling the children about it in catechism classes. In a parish were the children know that on the evenings of Wednesdays and Saturdays, after class, there are confessors, on Thursday mornings, one could expect about thirty communions, on Sundays, about fifty, sixty and even more of children. And yet it is but a small parish!
c) Established hours. - Every office in this world has its schedule: and I believe that it is most praiseworthy the opinion of practical priests, who, without being bound blindly to order, know how to keep it with some firmness. Little by little, the people will get used to it. The confessors could arrange16 it among themselves under the guidance of the parish priest, when they are very many, so that there is always someone available for the penitents (well understood: in times when it is possible that penitents may come). Where there were only one or two priests, they could try to be at the confessional during the hours most comfortable for the people. They could stay near the confessional for the recitation of the breviary, for doing meditation, for spiritual reading, for the visit to the Blessed Sacrament, the Rosary: they could do half of these things in the morning, half in the evening...; little at a time, they would succeed, even within the period of one year, to do things that they believed impossible. Very many parishes are a proof for this.
It is true that in establishing these times, and more in keeping them requires a spirit of sacrifice, love and zeal for souls: inasmuch as we have not to look after our own comfort, but those of others. It is suitable to bear in mind that there is a great difference between going to confession only when one is called and to wait for the prodigal children.
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Many do not dare call the priest, others do not care about it. In some places, an electric buzzer has been placed at the confessional to make it easy for the faithful: this can serve for those times wherein the priest has to stay away from the confessional; but for those who stay, as above, it is much, much better to stay on.
d) To avail with confessors from outside. - Remembering also what has been said above: priests from the nearby parishes can exchange helps: either by going together in some number in a parish, when there are special occasions for confession, or for regularly exchanging places one day a week, or every fifteen days... (Well understood: this holds true in those places where there is but one or two priests).
e) Create opportunities for general confessions. - Opportunity makes a man a thief and sometimes it makes him also... a saint. Opportunities might be: the Spiritual Exercises, the Forty-hours' adoration, Eucharistic triduums, novenas, the Lord's festivities (Christmas, Pentecost, Corpus Domini), Lenten season, the months of May, June, October, the monthly hour of adoration, the first Friday of the month. Among the means lately used, these were found out to be most effective: that of the association of the Most Blessed Sacrament17 wherein the public hour of adoration, very solemn, with the plenary indulgence for whoever has gone to confession and went to communion; that of distributing through the month a Sunday each for these categories of persons: men, women, girls, young people; to establish those organizations where members have as a rule the going to the Most Holy Sacraments on given circumstances, like for example the Tertiaries of St. Francis.18
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To his disappointment, a priest saw every year in his parish some 600 men perform their Easter duties unprepared, or almost, during the last Sundays of the designated time. Having established a bequest for Lenten activities, he established that the sermons were distributed one each Sunday of Lent and during the week preceding the Palm Sunday, two sermons a day: meditation in the morning, instruction in the evening. Those men who may have not come during the whole Lenten practices, came to the sermons of only one week: during the last three days, confessors from outside the parish were invited and the men, prepared, made their Easter duties satisfactorily.
I know of other places wherein the three weekly sermons of the Lenten practices were distributed as follows: a three-day devotion in preparation for Easter for the children in catechism; a three-day devotion for young people: a third one for children who no longer attended catechism classes: a fourth for women, a fifth for men. It was so distributed that in every week of Lent, one was held; at the end of each, devoted general communion was held: each class of persons listened to suitable admonitions and reflections. In other places, students were still distinguished from the workers. It is certain, however, that these classes of persons, thus divined, become more courageous to do their duty and they take away that crowding of work in a few days; work that would be so tiring but would have but little effect.
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1 A Christian animated by apostolic zeal shall aim at the conquest of souls: this is by now a traditional saying. True zeal does not seek temporal goods, or personal satisfaction, though legitimate, not human triumphs although deserved: it seeks only the welfare of souls by winning them over for Christ... To this state of soul, the following famous words fit as fingers in a glove: “Da mihi animas, caetera tolle tibi” (Gen 14:21). In the version of the Pontifical Biblical Institute the passage is translated thus: “Give me the people, the things you may keep.” Cf. G. RICCIOTTI, Bibbia e non bibbia, Morcelliana, Brescia 1935, pp. 106-108.
2 Figlia (Piedmontese dialect) stands for ragazza = girl. - We do not need to repeat here and anywhere else that the Author expresses the pastoral sense of the early 1900...
3 Cf. ALFONSO M. DE' LIGUORI (san), Istruzione pratica pei confessori, Opere ascetiche, dogmatiche e morali, vol. IX, Marietti, Torino 1887, p. 630. The statements in italics concerning the manner of “behaving in confession with the various kinds of penitents” seem to have been drawn from the same text (pp. 609-635) and reformulated. The method is similar.
4 G. GUGGINO, Dell'impurità e dei mezzi per vincerla, Marietti, Torino 1907.
5 Cf. M. DE GIBERGUES, La castità. Conferences, translations by Fr. E. Valenti, Artigianelli, Monza 1913, p. 53.
6 In the language of Moral theology, “as regards the sixth commandment.”
7 A. RUIZ, L'educazione alla castità, Marietti, Torino 1909.
8 Cf. ATP, nos. 177-181.
9 “Help me, O Lord, to save others, and not to lose myself.”
10 Cf. Wis 9:4: “Give me wisdom, the attendant at your throne.”
11 “Lord, be in my heart, on my lips so that I may perform worthily and competently this holy ministry.”
12 “Lord, may everything we do begin with your inspiration, continue with your help, and reach perfection under your guidance.” (Opening Prayer, Thursday after Ash Wednesday).
13 Cf. G. FRASSINETTI, “Il paradiso in terra nel celibato cristiano” (Heaven on earth in Christian celibacy), in Letture cattoliche, anno IX, fascicolo IX, Paravia, Torino 1861, pp. 77-81.
14 1Cor 7:9: “It is better to marry, than to be on fire.”
15 Cf. G. FRASSINETTI, Manuale pratico..., op. cit., pp. 356-359.
16 Italian original: Accomodarsi = accordarsi = arrange among themselves.
17 Cf. ATP, no. 34, note 30.
18 Cf. ATP, no. 94, note 4.