point — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
Point III. On Devout Penitents
The Confessor is appointed not only to absolve sinners, but also to direct souls in the way of perfection; for the Lord repeats to all Confessors what he formerly said to Jeremiah: Behold, I have appointed you over the nations, that you may root out and destroy, build and plant.
General Rules of Direction
- Rule I. - Before all things, let the Confessor strive to perceive the intimate movements and condition of the souls of penitents, so that he may be able to accommodate instruction to their capacity and nature; for not all are to be led by the same spirit, nor are all to be governed in one manner. - See St. Ligorius, Practice of the Confessor, no. 99 and following.
Rule II. Let him lead penitents to perfection by degrees and in an orderly manner, so that they first strive to attain the first degree of virtue before they contend for the highest; for example, let them first learn to act with a right intention 1 and to perform ordinary actions rightly before they think upon higher things; let them first learn to bear light things patiently before they desire grave things; let them first learn to suffer with an even mind before they wish to rejoice in adversities 2.
1 Understand a right intention negatively, that is, that they not add a disordered end to actions good from their object. For if you understand a right end, that the action may please God, be done for the love of God, etc., you have not the first or lowest degree of virtue but the highest, which resides in the exercise of perfect charity.
2 Observe nevertheless that saying: The Spirit breathes where he wills; moreover, some, God thus permitting, are infected with defects while otherwise they abound in great gifts of God and solid fruit of virtues.
Rule III. Let him teach all that the perfection of each consists in this: that they perform ordinary works well; for example, that they pray well, assist at Mass, exercise themselves in labors, take bodily refreshment in the manner which is fitting, converse blamelessly with their neighbor, and finally rightly discharge all the things incumbent upon them from their office and state.
- Rule IV. - Let him opportunely test penitents professing devotion, so that he may observe by what spirit they are led, whether of God or of the world, of love or of fear, and what affection is predominant in them, which must first be mortified. Nevertheless, not all are to be tested and treated in the same manner, but caution and discretion are needed. Thus those who are prone to sadness are to be received more kindly, lest they fall into dejection of spirit; souls as yet tender, whom God first conciliates to himself, are also to be treated more gently; but if souls are nobler or stronger, or have extraordinary benefits of God, a certain severity is to be joined to gentleness. But let the Confessor take care that the test not be open 3; otherwise it profits nothing.
3 Let him take care especially that he use tests of this kind more than sparingly and very rarely. For occasions of recognizing the spirit by which penitents are led will offer themselves spontaneously a hundred times.
Rule V. Let him not impose, indeed, where there is need, let him moderate extraordinary penances; but let him so instruct souls that they themselves spontaneously request them. Nor is trust to be placed in the spirit of those who are discovered studiously pursuing extraordinary things, unless certain signs are present that they are led by divine impulse. If someone is observed to be tenacious of his own judgment in matters to be done, he is to be corrected gently 4.
4 Whether one is to deal gently with a person tenacious of his own judgment or not seems rather to be determined from his character and circumstances after these have been perceived. This surely is of the greatest importance: that the Confessor remedy this vice altogether efficaciously. For tenacity of judgment will with difficulty be reconciled with that perfect obedience without which scarcely any progress in true virtue can be hoped for and the danger of a grave fall also is not feared in vain. On this matter St. Ignatius Loyola (Letter on the Virtue of Obedience, section 11) fittingly brings forward the words of Cassian (conference 2 of Abbot Moses, chapter 11): By no other vice does the devil draw and lead a monk so precipitously to death as when, after the counsels of his elders have been neglected, he persuades him to trust in his own judgment, decision, and doctrine.
Rule VI. Let him take care that those who can approach sacred Communion frequently confess every week or at least twice in the month 5.
5 At the same time, however, let him take care that, if perhaps persons of this kind cannot approach confession at stated times, they do not for that reason abstain also from Holy Communion.
See more in St. Ligorius, Practice of the Confessor.