Case XI: Hysterical Scrupulousness of a Nun

Bertha, an innocent country maiden, receives her education in a convent. After passing her examinations, she takes the veil and is employed as teacher. After a few years the Superioress is informed that Bertha shows undue attachment for some of her young girl pupils, thereby causing dissatisfaction to the others. The Superioress calls Bertha's attention to the error of her action, first in kindness, and, when this does not bring about a reform, is obliged to give her a severe reprimand. Bertha complains about this to her confessor, concluding with the words: "If this small affair, in which I have thought of nothing evil, is sinful, what a great sinner I must be! Then I am afraid I have left out many sins in my confessions, and none of them may have been valid."

The confessor takes great pains to pacify Bertha, but in vain. In fact, Bertha's trouble and anxiety increase after each confession; she becomes more and more scrupulous and answers to the admonitions and warnings of her confessor with all kinds of counter arguments. The latter at length finds himself utterly helpless, and sends Bertha to the extraordinary confessor, the pastor of the place. He also takes great trouble with her for a time, but without any good result. Not knowing what to do, he sends Bertha to his curate, a zealous man of great piety. The curate, who is besides the teacher of Catechism in Bertha's class, gains her full confidence. Whatever Bertha wishes to do or not to do, she always knows how to get her own way. If her Superioress refuses her something, she obtains permission from one of her confessors. If one refuses, she goes to the other. If one confessor orders her to do a certain thing, she gets a dispensation from another one. Before the Superioress she pleads the orders of the confessor, and before the confessor she asserts the authority of her Superioress.

In this way she gradually frees herself from observance of the rule. Meditation, prayer, spiritual reading, all these things cause her irritation. Before Confession she gets convulsions, trembles in her whole body, and becomes speechless. Notwithstanding all this her class is in excellent condition. Her looks do not betray anything unusual, except by the restlessness of her eyes and the pallor of her face. She loses her appetite and becomes more and more peculiar in her actions. By and by she takes several of the sisters into her confidence. They take her part, and the discipline of the convent is seriously impaired. When sterner measures are taken with Bertha she threatens suicide. Scenes and fits before her Superioress and the confessors become more frequent and more violent. Daily, and sometimes several times a day, she writes to the chaplain: "Permit me to call on you," or "If you do not come to see me at once, I shall jump out of the window," etc. These threats of suicide Bertha uses to keep everybody in check.

Finally these things become unbearable, and Bertha is sent to the home of her mother, a little village in the mountains. A physician of repute pronounces Bertha's health in perfect condition, but declares that her nerves are somewhat overwrought.

Dressed in the sisters' gown, Bertha goes to Confession to the village chaplain and employs here her old tactics. He listens to her repeatedly and tries in vain to pacify her with kind words. Finally he deals with her with severity, especially as Bertha begins to call several times a day at his residence, to see him about trifling matters and scruples. His change of manner suddenly ends her convulsions, and she becomes outwardly perfectly quiet. He has forfeited her confidence, and she goes no longer to him but to other priests in the neighborhood to Confession, and finding that she can not have her way she ceases going to Confession altogether. After that she writes menacing letters to her confessor at the convent, and obtains from him direction and advice. Repeatedly she visits a young physician to confide to him her scruples. After three months she returns to the convent, without having in any way improved.

Questions:

1. Has Bertha received proper treatment?

2. How should Bertha have been treated?

3. How is she to be treated in statu quo?

I. (a) Bertha's preference for some of her pupils was sinful (venially) because others felt hurt by these preferences (jealousy, envy), and because it was also detrimental for the welfare of her soul; namely, an obstacle to her duty of striving after perfection, and also dangerous because such attachments frequently lead to gross sensuality and to mortal sins, and in her case would have led there presumably, considering her character. The admonition and subsequent reprimand of the Superioress were therefore in perfect order.

(b) It seems clear from the conduct of the first confessor, at all stages of the case, that from the beginning he was wanting in the necessary prudence and energy. He made a great mistake in giving Bertha dispensations and orders different from those of the other confessors and of her Superioress. He should either have foregone entirely the guidance of Bertha's conscience, or have acted under a perfect understanding with the others. Bertha's condition was aggravated by the yielding and weakness of her first confessor. Her impassioned, proud, and wilful character got the better of him. When at last entreaties and complaints were of no avail and they proceeded against her with energy and severity it was too late; she fell into convulsions (which were undoubtedly at her command, at least partially), and threatened suicide. It must have greatly flattered her female pride to be able to hold four persons in check. Through dispensation from the rules she lost a strong support and the last hold for her suffering soul.

(c) It was perfectly proper and right to send Bertha home for recreation, and to consult a doctor. The surroundings of home and the reminiscences of her youth combined with suitable medical treatment, and proper spiritual guidance, should have acted in a quieting and healing manner. But all these remedies were without avail, and her recovery was frustrated through the interference of her first confessor. Bertha may be compared to a sick person upon whose ailment several physicians are unable to agree; they give counteracting prescriptions, and thus bring the patient to the brink of the grave.

2. The first confessor should have acquainted himself with the orders given to Bertha by her Superioress, and should have seen to it with all necessary severity that the obedience necessary in a convent was preserved. After handing her over to the spiritual care of another confessor he should have been careful not to interfere; and the pastor also should have given up the case entirely so soon as his assistant became Bertha's confessor. The three could act successfully together only with a previous understanding.

Some one should have placed before Bertha the reasons mentioned under No. 1, to justify to her mind the procedure of her Superioress. Bertha, as an intelligent person, which she was by virtue of her training as a teacher, would have been impressed with their validity. It would have been well, and even necessary, to point out to Bertha the difference between imperfection and sin, and draw the distinct line between venial and mortal sin applied to her particular case. Her attention should have been drawn to the fact, that as a religious she had made the vow of obedience, and that even in trivial affairs she was obliged to carry out the orders of her Superioress, that especially when her actions were found faulty, was she required to recognize in the decision of her Superioress the will and voice of God, and that she was moreover under obligation of obedience to her confessor when in the confessional, by virtue of which he could forbid her to harbor any thoughts of her former life. She should have been told to consider such thoughts as temptations to be resisted vigorously, that true and genuine piety shows itself in humble submission and willing obedience, etc. Bertha would most likely have been protected against getting into her deplorable condition by a sensible explanation and application of these truths.

3. As Bertha's nerves are affected by continuous brooding and subsequent excitements, it would be best to relieve her of as much teaching as possible, and let her pass most of her time with light work, in fresh air, under the guidance of a sensible and sociable sister. To keep her altogether away from her class, in which she seems interested, might cause much irritation, and prevent or retard her recovery.

An important question remains to be answered: What is to be done in regard to her threats of suicide? The best way would be to treat them with contempt, and keep her, without her knowing it, under constant surveillance. Suicide seems here to have been an empty threat. Boastful people are usually great cowards. Bertha should be told: "If you think it too long before the dear Lord comes and calls you, you can not improve your case by running with open eyes into hell. If you, however, think that your threats of suicide are making any impression upon me and that you can get me thus to let you do as you please, you are much mistaken. Either you obey promptly, as it becomes a sister, or you leave the convent at once," etc. I would mention also that for persons suffering from nervous irritation a careful application of the cold water cure has been found beneficial for restoring their shattered health. If all these remedies prove without avail, the only thing left is to send Bertha away from the convent, as a community must not be allowed to suffer seriously on account of the vagaries of an individual.