Article II: On The Prudence Of The Confessor

1788. Great prudence is required in the confessor, because the rule of souls is the art of arts, and because his office abounds in many difficulties and dangers. This prudence ought especially to show itself: 1. in choosing approved opinions; 2. in granting liberty of confession; 3. in receiving the confessions of women; 4. in questioning and admonishing penitents; 5. in giving or deferring absolution; 6. in correcting his own errors; 7. in guarding the sacramental seal. Here we shall treat only of the first three, since we shall speak of the others below.

1789. I. The confessor ought, in the CHOICE OF OPINIONS, to use the greatest prudence. - To this pertain the following RULES assigned by our Holy Doctor.

Rule 1. "If the penitent shows himself ready to follow that which is SAFER, the confessor is bound, speaking in itself, to direct him according to the safer opinions; because, since this belongs to greater perfection, the confessor is indeed bound to apply himself to the greater progress of his penitent. - But afterward it belongs to the prudence of the confessor to weigh whether the use of the safer or less safe opinion will be profitable to his penitent. Therefore I said, speaking in itself; because although that, in itself, is safer and more perfect, nevertheless it will be more dangerous to impose upon many the obligation of always acting according to the more rigid opinions. - Therefore, in practice, the confessor rather, as far as can be done, ought to be benign rather than rigid with penitents."¹

Rule 2. "The confessor, in the choice of opinions, ought then to follow the more BENIGN opinions, when these rather induce the penitent to avoid sin. But otherwise, if they rather conduce to the transgression of the law: such as those opinions which, although speculatively they may seem probable, nevertheless in practice are very dangerous; as in the matter of the sixth precept there are some concerning touches, kisses, dances, plays, repressing sensual motions, and similar things. Likewise, in the matter of simony and usury, where many things seem to be excused by reason of liberal gratitude, but in practice involve great danger. Likewise, when there is question of making compensation, or of pursuing an accusation against offenders, where there is easily danger of injustice or revenge."² (cf. n. 83. 2).

Moreover it is to be noted that the Holy Doctor judges that special severity must be used when there is question of procuring the common good, as will be declared below (n. 1810, Rule 32).

Rule 3. Absolution cannot be denied to a penitent, otherwise disposed, if he wishes to use some probable opinion contrary to that which the confessor holds.³ - The reason is because a penitent truly disposed, after confession has been made, has a certain and strict right to absolution. Nor is it valid to say that the penitent is therefore not disposed because he refuses to follow the judgment of the confessor; for it is answered that the confessor is not judge of opinions and controversies as the Supreme Pontiff is, but is only judge of the disposition of his penitent, and of the penance which the sins deserve, as is plain from Trent, sess. 14, cap. 5. "But the disposition of the penitent consists only in having true sorrow for the sins confessed, and a firm will not to sin in the future."

Nevertheless it is required: 1. That the penitent not be rude and unlearned, but capable of forming for himself a right conscience from the opinion or probability which he judges solid, at least extrinsically, e.g. from the response of another learned and prudent man; for if he wished to act imprudently, he would not be disposed. - 2. That there not be question of judgment, whether concerning the disposition of the penitent or concerning the administration of the Sacrament; e.g. if the confessor judged that he lacked jurisdiction over such a case, the penitent must stand by his judgment; "for otherwise by absolving without due jurisdiction, or one whom he himself judges indisposed, he (the confessor) sins by acting against his own conscience." - 3. That the opinion of the penitent be not only speculatively, but also practically probable, i.e. that it lack every certainly probable danger of formal sin; because the penitent is bound to avoid such danger. - 4. That the confessor, although he does not judge the penitent's opinion as solidly probable, nevertheless does not hold it as wholly false, or resting on a false foundation; for in such a case St. Alphonsus,⁴ with Navarrus and St. Antoninus, denies that the penitent can and ought to be absolved, unless he withdraw from his opinion (but see what will be said at n. 1810).

1790. II. The confessor should especially beware of taking away from his penitents LIBERTY OF CONFESSION. To the point St. Thomas says:⁵ "A priest would sin if he were not easy in granting permission to confess to another; because many are so weak that they would rather die without confession than confess to such a priest: whence those who are too solicitous to know the consciences of their subjects through confession cast many into a snare of damnation, and consequently themselves." And St. Alphonsus:⁶ "Let the confessor beware lest he prohibit his spiritual penitents, especially women, from approaching another confessor; and when he notices that they have approached, let him show that this was pleasing to him: indeed, let him impose upon them that sometimes they confess before others; except if someone should be very scrupulous, concerning whom he prudently fears that, if he should approach another who is ignorant of his conscience, he would be notably disturbed." It is also to be desired that pastors from time to time summon unknown confessors; and that access to them may be easier and freer, let the pastors themselves abstain at this time from receiving confessions. Mothers of families also should cautiously be persuaded that, in this matter, they grant full liberty to their sons and especially to their daughters.

1791. III. In receiving the confessions of persons OF THE OTHER SEX, especially of those who profess piety, the confessor ought to be MOST CAUTIOUS. Wherefore let him diligently observe these prescriptions, and let him judge it unlawful to violate them:⁷

1. From the decree of the S. C. of Bishops, Jan. 21, 1610: "Confessors, without necessity, ought not to hear the confessions of women after the evening twilight and before dawn." But if necessity is present, let this not be done without a lighted lamp and without a witness. Access should always be granted to men before women, where this can conveniently be done.

2. In receiving their confession, especially if they are younger, let him be austere rather than affable and familiar; in no matter let him intimate that they are known to him; let him also be most restrained as to the eyes, so that he never, while they remain in the confessional, look them in the face, nor, when they depart, follow them with his eyes. - Let him abstain especially from all flattering and rather tender words, lest the tribunal of the immaculate Lamb be changed into a den of thieves.

3. Outside confession, let him flee all familiarity with them, nor let him visit them at home, except in the case of grave illness; but not even then let him receive their confession unless the door of the room is open. - Little gifts, flatteries, praises, and whatever usually conciliates friendship, are to be entirely avoided on both sides. Nor are women less to be guarded against because they are more holy; for, St. Thomas testifying, the holier and purer they are, the more they allure the mind. See other things at nn. 833, 1841 sqq., 1847 sqq.

4. "Never, without necessity, let him speak of the defects of other confessors; but rather let him sedulously seek to excuse them from some error committed."⁸

5. "Let him not undertake the direction of anyone who wishes to leave his own director, unless there is an urgent cause... And let him advert that, for changing a confessor, it is not enough that the penitent feels some abhorrence toward him, or that he seems no longer to have faith in his words: for, as St. Teresa says, often this is a temptation of the devil. - Hence St. Francis de Sales teaches thus: 'The confessor is not to be changed without grave reason. But, on the contrary, neither is it expedient in this to be unchangeable, if legitimate causes of change supervene.'"⁹

6. "Let the confessor avoid showing himself partial with some penitent. Some attach too much benevolence of soul to some soul, when they take upon themselves every care, time, and labor for that one. - It is not to be denied that some soul will sometimes need greater assistance than another; but assistance is one thing, attachment another, which brings it about that less care is had for other penitents. Therefore it will be expedient that the confessor assign to that more needy person some particular day or time, without others receiving inconvenience."¹⁰

7. "In receiving the confessions of these spiritual persons, the confessor ought to beware lest he raise his voice too much, although he is not speaking of sins: because from this it can happen that others are frightened from confessing their faults, out of this fear that the confessor speaks with a loud voice."¹¹

See also the ROMAN RITUAL: Order of Ministering the Sacrament of Penance.