Article II: Concerning the Prudence of the Confessor

I. To knowledge prudence must be added, that is, practical wisdom which orders the best means to the end. For it is especially necessary to the confessor, that he may know how to bring principles into practice and apply general precepts according to the condition of persons and circumstances, so that he sin neither by excess nor by defect, nor strike upon laxity nor upon rigor, but safely lead to an honest Christian life, and to perfection and eternal life. For it belongs to a judge and physician rightly to adapt those things which are required for judging cases or curing diseases; but the confessor is judge and physician of souls; for this therefore it is required that he know the character of the penitent and that he treat different penitents not in the same mode, but according to their diverse character and condition. - Moreover difficult cases not rarely occur, whose circumstances can be varied unto infinity, and in which the confessor cannot proceed rightly unless prudence direct him.

Moreover he must be prudent both toward the penitent and toward himself, lest he harm either; and toward the Christian commonwealth, lest, with detriment to religion, he give scandal, but according to his powers procure the public good.

A. Toward the penitent he must be prudent 1) as regards contrition, so that he propose motives of contrition according to the talent, character, and sins of individuals; and that he be not too easy in judging that the penitent is contrite, nor too rigid, but bear an equitable judgment from indications and circumstances;

2. in confession: a) in judgment concerning the morality of actions, so that he consider not only the object, but also the subjective circumstances, the dispositions and conscience of each, which more often change the species or gravity;

b) in interrogations, which in no way must be immoderate, indiscreet, or untimely, yet must be adapted to the character, age, and condition of each, namely, for taking care lest he teach simple and innocent persons unknown sins and lead them into temptation, or offend penitents; and nevertheless they must be sufficient for detecting hidden wounds and the causes, occasions, and gravity of spiritual diseases;

c) in counsels to be furnished and instructions, by admonishing ignorant penitents or by leaving them in good faith, according as he knows it generally to be expedient for the good of the penitent;

d) in leaving perfect liberty of approaching another confessor;

3. in absolution, that he rightly discern the disposition or indisposition of the penitent, and that he deny, grant, or defer absolution according as it is expedient for his salvation, especially with occasionaries and relapsers;

4. in satisfactions, that he impose salutary and fitting ones, accommodated to the quality of the sins, but still more to the good of the penitent; likewise that he suggest opportune remedies accommodated to the sins, especially by removing the causes of sins;

5. in the consequences attached to confession: a) in correcting his own errors; and b) in guarding the seal, so that he beware of every danger that directly or indirectly something be revealed, and indeed so strictly that in doubt he do that which is safer; indeed c) in abstaining from every word concerning the defects of other confessors.

B. Toward himself: 1) in inquiring into the circumstances of sins, especially against chastity, lest by those very minute modes he excite temptation in himself;

2. in avoiding the sight of women, especially younger ones;

3. in acting cautiously with women, even those dedicated to spirituality or tending to perfection, namely by avoiding superfluous conversations or familiarity, by not receiving little gifts, by not visiting them at home without necessity, by showing himself rigid and austere rather than gentle, etc.

C. Toward the Christian commonwealth: for although the confessor by reason of his office is bound principally to devote himself to the good of the penitent, nevertheless since the sacraments are for the Church and he himself is a minister constituted for the good of the Church, not only the private good but also, as far as possible, the public good must be procured by him, to which no harm is to be done and to which the private good of the penitent must be subordinated, as St. Alphonsus admonishes, Th. M., l. VI, n. 615.

II. The principal prudential rules to be observed by the confessor are handed down as follows:

1. Before he receives confessions, the confessor should always implore by devout prayer the help of God, whose ministry he performs and whose assistance he needs.

2. If a difficult case occurs, let him not be hasty in defining it, but let him diligently inquire into all the circumstances of the fact, nor, when questioned, answer inconsiderately; but let him attentively and maturely weigh all things, and even, if need be, ask time for deliberating and for consulting a learned man.

3. Let him equally avoid excessive laxity and excessive rigor, but adhere to the sound and safe mean.

4. In selecting opinions for the direction of the penitent, before all else let him inquire what the spiritual good of the penitent demands; nor nevertheless let him impose the more rigid opinions unless it is necessary for avoiding the proximate danger of formal sin.

5. In perplexed cases let the confessor do that which, with all circumstances considered and the light of God invoked, he believes ought to be done; nor afterward let him be troubled, because if perhaps he erred, nevertheless he proceeded prudently, and therefore is justified before God.

III. The means necessary for acquiring prudence can be indicated conformably to the doctrine of St. Thomas concerning the nature and parts of prudence:¹

¹ II-II, q. 47, a. 6-8; q. 48 and 49.

1. Purity of intention, namely, the sole desire of pleasing God and leading men to salvation. For prudence always supposes a right appetite of the end. Hence prudence will be greater according as charity is greater. And indeed, the more a man burns with desire of the good, the more industrious he is in devising the means of obtaining it, cautious in choosing the more apt means, diligent lest he omit anything which he can turn to his purpose, generous that he may overcome difficulties that present themselves and execute what he has decreed. Therefore let the confessor cast away every affection of pleasing men or of pursuing his own advantage.

2. Acquisition of necessary knowledge, namely, a) by the study of moral science, by which the rules and principles to be applied are known; b) by experience of long practice, which is a very great aid for judging concerning those things which happen for the most part, and concerning the better mode of questioning, concerning the mode of admonishing penitents or leaving them in good faith, concerning the mode of disposing them, of treating them more indulgently or more rigorously, of finding remedies, etc.; c) by docility of mind, by which the confessor, distrusting himself, seeks the knowledge, experience, and counsels of others: which is altogether necessary for younger men, indeed sometimes for all.

3. Perspicacity of intellect and rectitude of judgment, by which namely: a) the business is rightly considered with its circumstances as it truly is; b) it is solved precisely by those principles which are to be applied; c) and indeed by a right deduction after they have been applied.

4. Circumspection and caution, so that also the various circumstances of persons or even external impediments are weighed, all of which could render means ineffective, judgment unstable, counsel inopportune.

5. Solicitude, so that due diligence is employed in all things, and especially in providing for the amendment of the sinner for the future and for his stable reconciliation with God.