Chapter II. On the Right Use of the Power

Before we speak of the use itself of the power, certain things must be noted about those things which are prerequisite to right use; these indeed are "goodness, knowledge, and prudence."¹ A few things concerning knowledge alone.

I. The necessity of knowledge needs no proof. It suffices to have noted with St. Alphonsus that "that confessor is in the state of damnation who exposes himself to receiving confessions without sufficient knowledge" (Praxis Confessarii, n. 18). That is, he is guilty of all the defects that follow from ignorance and that were foreseen at least confusedly.

II. Mediocre knowledge is required and suffices, greater or lesser, however, according to the diversity of places and penitents. In a word: it is required and suffices that the confessor know how to solve the cases commonly occurring in the place, and know how to doubt prudently about more difficult ones (St. Alphonsus, at the cited place and VI, 627). Nevertheless, greater knowledge is desired according to these words of the Roman Ritual: "That he may be able to judge rightly, distinguishing between leprosy and leprosy, and as a skilled physician prudently cure the diseases of souls, and know how to apply suitable remedies to each one, he should strive to acquire for himself as much knowledge and prudence as he can for this purpose."²

III. As regards the means of acquiring and preserving due knowledge, I note with St. Alphonsus:

"Those who desire this office of receiving confessions should not easily persuade themselves that they can render themselves sufficiently fit for so great an office without long study of moral science. For this, certainly, it is not enough to run through some little summary of those which are circulated; nor is it enough to know the general principles of this faculty, as some, who, despising casuists, arrogate to themselves the name of learned men, suppose. For moral science is not only very necessary to the Christian commonwealth, since the good governance of souls depends on it, but is also supremely difficult. First, because it requires a general knowledge of all the other sciences, offices, and arts; second, because it embraces so many diverse matters distant from one another; third, because in great part it consists of so many positive laws, which are found brought together only among the casuists, and especially among the more recent ones, since laws of this kind come forth day by day. Finally, it becomes most difficult because of the innumerable circumstances of cases, on which the variation of resolutions depends; for from the diversity of circumstances different principles must be applied, and in this consists the difficulty, since it cannot be done without great discussion or the careful reading of several books which examine and elucidate the matters" (VI, 628).

And in the Praxis Confessarii the Holy Doctor says thus: "No confessor should interrupt the study of moral theology; because from so many things so diverse and disparate among themselves which pertain to this science, many, although read, because they happen more rarely, fall from the mind with the progress of time. For this reason it is necessary always to recall them to memory by frequent study" (n. 18). In addition, all should prepare themselves well for the moral conferences, as they are called. Finally, especially new confessors, after a more difficult confession has been heard, should weigh whether they have acted rightly. If doubts occur, they should consult books or more learned persons, account nevertheless being taken of the sacramental seal.

Corollary I. One who doubts whether he enjoys due knowledge should acquiesce in the judgment of the Bishop or Superior (St. Alphonsus, Praxis Confessarii, n. 18).

Corollary II. One destitute of due knowledge, and a Bishop or Superior using him, are excused on account of grave cause. A grave cause is present in the article of death and generally if otherwise penitents would for a long time lack the faculty of confessing, as can happen, for example, among captives and in Missions because of a shortage of priests (St. Alphonsus, VI, 628).

Having noted these things, we shall speak first of the things to be observed in confession, then of the things to be avoided in it, finally of the things to be observed after confession.

¹ Roman Ritual, title III, chapter 1, n. 1.

² At the cited place, n. 3.