Article I. On the Imposition of Sacramental Satisfaction

I say. The confessor is bound to impose satisfaction upon any penitent who is able to fulfill satisfaction; but he ought to enjoin not just any satisfaction whatsoever and at his own pleasure, but one both vindicatory and medicinal, fitting and salutary, namely one which is proportioned to the number and gravity of sins, and also to the penitent's strength and dispositions. The reason for both is, both because the confessor as minister of the sacrament is bound, insofar as he can, to procure its integrity, even accidental integrity, in the due manner and according to prudence, and because the Council of Trent thus requires, sess. 14, chap. 8, where it reads thus: "Therefore the priests of the Lord ought, as much as spirit and prudence shall suggest, according to the quality of the crimes and the capacity of the penitents, to enjoin salutary and fitting satisfactions; lest, if perhaps they connive at sins and deal more indulgently with penitents, by enjoining certain very light works for very grave offenses, they be made participants in the sins of others. But let them have before their eyes that the satisfaction which they impose is not only for the protection of the new life and a medicine of infirmity, but also for the vindication and chastisement of past sins."

More briefly the Code: According to the quality and number of sins and the condition of the penitent, let the confessor enjoin salutary and fitting satisfactions; which the penitent ought to receive with willing soul and fulfill personally by himself (Can. 887).

Question 1. How great is the obligation of imposing penance?

Resp. This obligation, if mortal sins have been accused in confession, is grave from its kind, although many exceptions can be given, as will be said below. The reason is that the precept by which, in such a hypothesis, the confessor is bound would be grave per se, both by reason of the matter and by reason of the end. But if only venial sins have been accused, it is disputed among theologians; but probable is the opinion of those who hold that it is light, because Christ instituted this sacrament by way of judgment, of which satisfaction would be only an integral part or complement; but a judge who omits some complement of slight moment in rendering judgment does not fail gravely in his office. Besides, the penitent who does not fulfill a light satisfaction imposed upon him for light sins does not sin gravely; therefore neither does the confessor sin gravely who does not impose it; for the fulfillment of satisfaction is as much required for the integrity of the sacrament as its imposition. Cf. St. Alphonsus, Hom. Ap., n. 47. - Lugo, disp. 25, nn. 47 and seq. - Salmant., chap. 10, nn. 15 and seq. - Baller. note (a) p. 409.

Question 2. How great a satisfaction is to be imposed upon penitents?

Resp. This quantity cannot be determined universally; but it is left to the prudence and judgment of the confessor. Nevertheless it is certain, regularly speaking, that a grave satisfaction must be imposed for mortal sins, and a light one for venial sins. But a satisfaction is considered grave, at least from the present practice of the Church, which corresponds to a work that is enjoined under grave obligation by the Church, or which of itself would oblige under grave obligation if it were commanded. Hence a grave satisfaction, and one sufficient for an ordinary grave sin, will be to hear Mass, to fast, to recite the Rosary even of only five decades, the Little Office of the Blessed Virgin, the Litany of the Saints, and other similar things; but it would not be considered grave if only the Psalm Miserere were imposed. - Cf. St. Alphonsus, nn. 508 and 515.

Question 3. When is satisfaction or sacramental penance to be imposed?

Resp. Generally speaking, it is to be imposed before absolution: the reason is that thus the order of judgment is preserved, which requires that the accused first pledge satisfaction before he is absolved. But if the confessor from forgetfulness has not enjoined penance before absolution, he ought to impose it after absolution. Nevertheless it is not grave to impose penance after absolution; indeed it is probably free from every fault, if the penitent is presumed to be going to accept the work enjoined upon him. - Cf. St. Alphonsus, n. 514.

Question 4. For what cause can a lighter penance be imposed?

Resp. If the penitent 1°. is very weak and infirm in body; concerning which matter the Roman Ritual says thus: "Let the priest remember that a grave and laborious penance is not to be enjoined upon the sick, but only that is to be indicated which, if they grow well, they may perform at a suitable time:" indeed if the sick person is constituted in danger of death, then he can be absolved without any penance, although it is always expedient to impose some penance upon him; 2°. if there is prudent fear lest he not fulfill a greater penance, or lest on account of a more grave penance he be turned away from confession; 3°. if probably a greater penance would do him more harm than good; 4°. if the penitent appears very contrite; 5°. if the time is present for gaining a plenary indulgence, especially of a jubilee. Nevertheless "Confessors should not omit to impose his own salutary penance upon each penitent in the sacrament, not even under pretext of the jubilee to be obtained by the same penitent": Warnings, for the Holy Year, 1900. - Cf. St. Alphonsus, n. 507; and Hom. Ap., n. 49. - Baller. note (a) p. 411.

You Will Resolve. 1°. Perpetual penances are never to be imposed, both because they are accustomed to induce danger of forgetfulness or excessive anxiety, and because, if such penances are imposed upon the same penitent by various confessors, he will be bound by innumerable bonds at once and for the whole of life. Indeed penances are not to be imposed for a lengthy time, for example, for a year or for five months, nor even for one month, at least ordinarily. Cf. St. Alphonsus, Hom. Ap., n. 52.

2°. Those satisfactions are never to be imposed which can expose the penitent to the mockery of others, for example, that he recite five Our Fathers in the middle of the church with arms extended, etc. But a fortiori, penances are not to be imposed which cannot be fulfilled without revelation of the confession easily following.

3°. Nor are fasts to be imposed upon boys, peasants, craftsmen worn out by continual labor, nor upon sons living in the family, who by fasting would bring wonderment upon parents or even offend them. Pilgrimages or lengthy prayers are not to be enjoined, nor, generally, alms upon women constituted under the power of a husband, just as neither upon the poor procuring a livelihood for themselves by constant labor.

4°. Penances involved with many diverse works are not to be imposed, because they cannot be held in memory; nor, at least ordinarily, penances too repugnant to nature, for example, to sign the cross with the tongue on the ground, to visit enemies, etc. Also, it is generally imposed imprudently upon children that they ask pardon from parents or from others because of disobedience, irreverence, or petty thefts; because these things often render confession odious and for the most part are omitted, etc.

5°. Certainly there can be imposed, and often more usefully there is imposed, some work already owed from another source. The reason is that, since that work is satisfactory, it can well be elevated by the keys to the merit of sacramental satisfaction. - Cf. St. Alphonsus, n. 513.

6°. There can also be imposed, at least probably, some penance under the condition of relapse, for example, if you again become drunk, you will fast. For in this case the penance would be as though disjunctive: either you will apply an entirely great effort toward resisting temptation, or you will fast. Nevertheless, it is expedient that some other satisfaction be imposed absolutely. - Cf. St. Alphonsus, n. 524. - Baller. note (a) p. 412.

7°. The penitent, fulfilling prayers or pious works to which indulgences are attached, can at the same time both satisfy the penance and gain the indulgences. S. C. Indulg., 14 June 1901.