The Confession of Children

I. "With children he ought to use every charity and gentler ways, as far as can be done" (Praxis, n. 90); nevertheless the confessor, especially as regards girls, should always be mindful of due gravity.

II. Sometimes it must be seen whether they enjoy sufficient use of reason, although those who present themselves to the confessor can commonly be presumed sufficiently instructed.

III. Let the confessor take care that from the beginning they learn to confess rightly according to species and number. In questioning let him be cautious, lest the child learn to sin; besides this, let him correct an erroneous conscience when they take for a sin, or for a grave sin, what is no sin or only a light sin. Let the confessor strive especially for this: that he excite the child to true contrition. If some child is found prone to a more harmful sin, for instance to a shameful sin, let him take pains that the vice be eradicated in time (St. Alphonsus, Praxis Confessarii, nn. 90 and 91). Let the admonition be brief.

IV. As regards the sentence to be rendered, let the confessor follow this norm:

1. Those sufficiently certainly disposed are to be absolved, even if they have confessed only venial sins; since disposed children have a right to absolution just as adults do. Besides this, let him not easily defer absolution for a relapsing child sufficiently certainly disposed, lest, namely, the child be turned away from the sacrament or keep back sins.

2. Those doubtfully disposed are to be absolved under condition: 1. if they have certainly sinned gravely, they are to be absolved in the cases enumerated in n. 404; 2. in doubt whether they are guilty of grave sin, they are always to be absolved, whether the doubt proceeds from the matter of the sin, or from doubt about the full use of reason, or from suspicion of an erroneous conscience by which what is not grave is taken as grave; 3. if either they have sinned only venially, or it is doubted whether any sin was present, sometimes they are to be absolved (St. Alphonsus, Praxis Confessarii, n. 91; VI, 432). If they are dismissed with only a blessing, this should be signified to them.

Corollary I. Even to children there must be left the faculty of confessing to whomever they prefer; hence one who would establish that children should confess only to him who taught them Christian doctrine, or that girls should confess to the pastor and boys to the vicar, is especially to be reprehended.

Corollary II. A recent question was moved whether boys and girls before the years of puberty can sin gravely. Moreover, the affirmative answer must altogether be given. For first, the decree Quam singulari, issued by Pius X through the Sacred Congregation of the Sacraments,² declares that children around the seventh year of age are bound by the precept of annual confession. But it would not declare these things unless it judged that children from that age are capable of mortal sin, because only those who have committed mortal sin are in fact bound to confession. There is added that the decree, with the Council of Trent, on one side teaches that children are held by the obligation of Communion "when by sinning they can lose grace"; in other words, when they can sin gravely; on the other side it declares that they are bound by the said obligation around the seventh year. Therefore, according to the mind of the one issuing the decree, grace can be lost at that age; in other words, grave sin can be committed. In addition, the decree disapproves delay of Communion for this reason, that it exposes children to the danger of losing their first innocence; this demonstrates that they are held as capable of grave sin. Finally, the whole manner of acting of children before the years of puberty shows sufficiently that they are capable of fully deliberate acts and therefore also of gravely sinful acts.

¹ Cf. Reuter, Neoconfessarius; Berger, Pastoraltheologie; Gaume, Manuel des confesseurs; Aertnys, Theologia Pastoralis; Krieg, Wissenschaft der Seelenleitung; Schuch-Polz, Pastoraltheologie.

² August 8, 1910.

517. (A) We have already said that children who have attained the use of reason are bound by the precept of confession; now generally they attain sufficient discretion around the seventh year; yet this depends not on age alone, but also on keenness of mind and education, and on other circumstances of time and place; for example, they become mature earlier in warmer regions than in colder ones. - They are judged to enjoy the use of reason with relation to confession when they explain their sins distinctly, aptly answer questions proposed by the confessor, and understand that grave delicts are punished with eternal punishments; on the contrary, if they can say nothing except formulas committed to memory, if they answer affirmatively to all questions proposed, without any discrimination, and even though in this way they contradict themselves, they are deservedly judged to lack the use of reason. But in doubt whether they have attained sufficient discretion, outside danger of death, they are not bound to confess.

² On the spiritual care of the rude and of little ones read the golden little works of St. Augustine, De catechizandis Rudibus, ap. Migne, P. L., XL, 310-347; of Gerson, De Parvulis ad Christum trahendis; cf. Reuter, n. 99-118; 192 sq.; Statuts Synodaux de Paris, 1902, n. 407-409.

518. (B) Children must be received with special kindness and paternal affection, so that, far from being deterred from the sacred tribunal, they may rather approach it gladly and confess their sins sincerely. - They should be persuaded first to explain their sins; then they should be helped by opportune questions: whether they have kept silent about any sin out of shame; - whether they have recited morning and evening prayers; - whether on Sundays or feast days they have assisted at the sacrifice of the Mass, whether they talked during it; - whether they have sworn, blasphemed, or used indecent words; - whether they have been disobedient to parents, or lacked due reverence toward them; - whether they have quarreled with others, given way to anger or envy, struck others or called them by an ignominious name, or given bad example; - whether they have heard, said, or done anything shameful, which they would blush to say or do before their parents; - whether they have committed little thefts or brought harm upon others; - whether they have told lies, in jest or to harm others; - whether they have eaten meat on forbidden days; - whether they attend a Catholic school and study catechism, etc.¹ Let the confessor beware lest he be excessive in questioning, lest children conceive a horror of confession. Concerning chastity let him propose only those questions which do not excite the curiosity of the innocent, and yet furnish the guilty an occasion of manifesting their delicts: for certain boys and girls say nothing about this matter unless they are questioned.

¹ You will find an excellent catalogue of sins which are more commonly committed by children in Mother M. Loyola, First Confession, p. 34-36.

519. (C) After the confession has been heard, children are to be instructed concerning the means to be used for avoiding sins, and concerning the foulness of sin, yet without exhibiting as grave a sin which is only light;² but let them be taught to flee even light delicts, so that they may avoid the punishments of Purgatory and please Christ Jesus, who for them suffered such bitter torments and death itself. They are to be exhorted to contrition not by a long exhortation, which perhaps, their mind being distracted, they will not understand, but by questions accommodated to their capacity, for example: "My son, could you endure the fire of hell for a quarter of an hour? - Do you wish to crucify anew Christ, who suffered and died for you? - Do you wish gravely to offend your heavenly Father, who has bestowed so many benefits upon you and bestows them daily? - Are you not sorry for the sins by which you have deserved hell, offended Jesus and God? etc." - If they have accused only venial sins, speak to them in a similar way about Purgatory and the other evils arising from sins of this kind.¹

² Sometimes children sin mortally subjectively in those things which of themselves are light, because from the manner of speaking of parents or others they have understood that these are grave: this erroneous conscience should be prudently corrected.

¹ And indeed, since in children neither affection for sins nor inveterate passions are present, very little suffices so that, by the help of divine grace, which certainly will not be lacking, they may be rightly disposed. Cf. Berardi, De Recidivis, n. 191, where you will also find a method, under the form of dialogue, for disposing children.

A penance fitting their age will be enjoined, lighter than for adults, which they should perform at once, lest it fall into oblivion.

520. (D) As to absolution: (a) it certainly cannot be denied to children who have committed grave sins, if otherwise they seem sufficiently disposed, as St. Alphonsus rightly teaches;² hence the practice of those who dismiss without absolution children who have not yet been admitted to first Communion is wholly to be reproved, as we said above (n. 244). (b) But if it is doubtful whether they have the use of reason, or whether they are sufficiently disposed, they are to be absolved under condition in danger of death, or when the precept of annual confession urges, and several times in the year, lest they remain in the state of sin, if perhaps they have sinned gravely; outside these cases, they should be dismissed kindly for a time with a simple blessing. (c) But if they have accused only venial sins, let him excite them to contrition; and if they are sufficiently disposed, they are to be absolved, lest they lack sacramental grace; if after exhortation they remain doubtfully disposed, several times, but not as often as they confess, they are to be absolved conditionally, that they may recover sanctifying grace, if perhaps by a grave sin, of which they are unmindful, they have lost it.

² Praxis Confess., n. 91.

— With children let the confessor especially take care: that they confess sincerely, and therefore by paternal benignity win confidence for himself; that they confess sorrowfully; wherefore, by conversing rather than by a long exhortation during which they may wander in soul, let him hold a manner of aptly proposing to them the motives of contrition; that they have a right conscience by which they are taught to discern grave sins from light ones in such a way that nevertheless they abhor these also; that they confess without danger. Therefore they will have to be questioned by a brief word in such a way that the confessor has their conscience ascertained and detects the beginnings of a depraved custom, yet at the same time they are not instructed before the opportune hour in those things which they more happily do not know. Therefore it will be best that they become accustomed to set forth their doubts candidly to the confessor; that occasions of sin be removed, by effecting, as far as can be done, especially among parents, that under the pretext of poverty children, especially of different sex, already seven years old, not use the same bed. But he will take care lest particular counsels of modesty suggest to them occasions of malicious arts to which they were not attending. For the norms of modesty are not uniform in various homes; imprudently admonished by confessors, they will now begin maliciously to revolve in mind things which they were doing ingenuously, or to do with scruple what nevertheless, for example on account of the authority of parents, they do not dare omit.

I. Obligation of children. - Children who have attained the use of reason are held by the precept of confession, by which they are able sufficiently to discern between moral good and evil for sinning mortally, and to deliberate concerning themselves and concerning the ultimate end of the whole of life, or eternal salvation.

They generally obtain this discretion around the seventh year, a little before or after. Yet this does not depend on age alone, but also on sharpness of mind, quality of education, and other circumstances of time and place: thus they become mature earlier in warmer regions than in colder, in the city than in the countryside.¹

¹ St. Charles Borromeo counsels that the priest begin to hear their confession from the sixth year for trial and habituation; but after the seventh let them be heard three or four times in a year; afterward, each month.

They are judged to enjoy the use of reason in relation to confession when they explain their sins distinctly, answer aptly the questions proposed by the confessor, and understand that grave offenses offend God or are punished by eternal punishments. On the contrary, if they can say nothing spontaneously, or recite nothing except formulas committed to memory, if they respond affirmatively or negatively to all questions proposed without any distinction, or if they very often contradict themselves in this way, they are deservedly judged to lack the use of reason. In doubt whether they have obtained sufficient discretion, as easily happens if they play with their fingers in the lattice, often look back at the things which are being done outside, etc., outside danger of death they are not bound to confess.

II. Importance of children's confessions. - The confessions of children are of the greatest importance, because the grace of the sacrament and the counsel of the confessor are an efficacious means both of preserving children from sin, of correcting their defects, and of promptly raising up those who have already fallen into mortal sins. Hence:

1. There is an obligation of watching over them so that children confess rightly and in the best manner. For although it belongs to the parish priest to instruct them concerning this matter, nevertheless it belongs to the confessor to recall that instruction to memory, or sometimes to supply for its defect and for the intelligence of the children.

2. If he notices that children, from incapacity or ignorance, do not know how they should confess, let him briefly instruct them concerning this matter, at least for the following confession.

3. But if from mere timidity they do not conduct themselves as they ought, let him fatherly exhort them and kindly induce them, and give courage, and in every way furnish help.

4. "But let him always use all charity and the gentler manners as far as can be done" (St. Alphonsus, Prax. Conf., n. 90), lest they fear to accuse their sins or be turned away from the sacrament.

5. Let him diligently exhort them to sincerity and draw them away from concealing sins, by saying a) that they are known to God everywhere present, b) that the confessor can say nothing concerning them, c) that concealing grave sins is a great sin and an offense of God.

6. He must also question them, both that he may procure the integrity of confession and that he may practically instruct them concerning the manner in which they ought to institute examination of conscience and accusation. Nevertheless let him first allow them to explain their sins, and let him not question unless:

a) they seem to fear and to be so troubled by shame that they say almost nothing;

b) after they have accused their sins: then let him add some questions also concerning matters about which they were silent;

c) generally let him ask whether the preceding confession was sincere, and whether in the present one they have concealed nothing.

7. In questions and admonitions, let him especially inculcate piety toward God, Christ, and the Blessed Virgin; obedience; love of justice, truth, modesty, and chastity; the necessity of fraternal charity and of a good and meek disposition; and the necessity of daily prayer for cultivating virtue.

III. Office of the confessor. - Hence it is understood how the confessor ought to conduct himself in the very administration of the sacrament.²

² Cf. St. Alphonsus, Pr. conf., nn. 90-91; Reuter, o. c., nn. 100-105; Marc, Th. M., II, n. 1848; Aertnijs, Th. P., c. II, a. 1, nn. 120-127; Lehmkuhl, Th. M., II, nn. 609-611; Theol. Mechl., de Poen. (4), p. 191, n. 65, sch. I; Tanquerey, de Poen., nn. 517-520; Berardi, Pr. conf., nn. 731-744; Frassinetti, Th. M., diss. 15, § 4; Poppe, Geestelijke leiding voor Kinderen; X., La Confession frequente des petits enfants.

A. Before confession: 1) Children are to be received with special kindness and fatherly affection, so that, far from being deterred from the sacred tribunal, they may rather willingly approach it and sincerely confess their sins.

2. If several children approach collectively, outside confession let him teach in common the things necessary for salvation and all things necessary for receiving the sacrament well, and let him add to this instruction a practical exercise of all those things which are to be done before confession, in it, and after it. On this occasion they should also be admonished concerning the sacramental seal, so that they may be found perfectly sincere.

3. Let him urge them to explain their sins, especially if they seem to be troubled by fear and shame.

B. In confession: 1) At the beginning let them freely be allowed to speak and explain their sins.

2. After the things which they themselves have accused, or if they fail in this, let them be helped by opportune questions such as: whether morning and evening they recited prayers; whether on Sundays and feast days they were present at Mass, whether at it they chatted; whether they swore, spoke irreverently about sacred things, or used indecorous words; whether they were disobedient to parents, lacked due reverence toward them, mocked elders; whether they quarreled with others, gave way to anger or envy, struck others or called them by an insulting name, or furnished bad example; whether they spoke bad words, or also what they said, whether they played badly with other children, and, if they affirm this, what they did, whether they committed a shameful thing, whether they were indecent alone; whether they committed little thefts or brought harm upon others; whether they committed lies, in jest or for harming others; whether they ate meat on forbidden days; whether they frequent a Catholic school, whether they study catechism, etc. It should be noted, however, a) that not all these questions are to be put, but various ones according to various opportunity: let the confessor not be excessive in questioning, lest children conceive a horror of confession;

b) it will often be useful to use suggestive questions, e.g.: and now tell me how many times you did this? five times, ten times? etc.;

c) concerning chastity, let him propose only questions which do not excite the curiosity of the innocent, and yet furnish the guilty an occasion of manifesting their offenses, for there are girls and boys who say nothing about this matter unless they are questioned;

d) at the end let this be added: whether they have concealed some sin.

C. After the confession has been heard: 1) Children are to be instructed concerning the means to be used for avoiding sins, and concerning the foulness of sin, yet without exhibiting as grave a sin which is only light; but let them also be taught to avoid light sins so that they may please Christ Jesus.

2. They are to be exhorted to contrition not by a long exhortation, which perhaps, distracted in mind, they will not understand, but a) by obvious concepts, by saying, for example, that God is everywhere present, that grave sin renders the soul foul after the likeness of the devil and an enemy of God, that grace and virtue render it like an angel, that sin is an offense of God more horrible than an offense of one's father, that God wills to crown the good in heaven and that Christ died for this, etc.; likewise b) by questions accommodated to their grasp, e.g.: My son, do you love God, who is your Lord, so great and good, who created you and died for you? Do you wish to afflict anew Christ dead and suffering for you? Do you wish gravely to offend your best heavenly Father, who confers so many benefits? Do you not grieve for the sins by which you have merited hell and offended Jesus and God? Could you sustain the fire of hell for a quarter of an hour? etc. If they have accused venial sins, it is better to speak to them concerning the punishments of purgatory, concerning the displeasure of God, and especially concerning the love of God and of Christ. For since in them there is neither malice nor affection for sin nor inveterate passions, by the help of divine grace they are easily disposed to an act of charity and even of perfect contrition.

3. A penance fitting their age will be enjoined, lighter than for adults, which they may perform immediately lest it fall into oblivion. On this occasion it should also be inculcated upon them to be devout toward the Blessed Virgin and the guardian angel, and to pray daily for amendment of sins and a good life.

D. As regards absolution: 1) It certainly cannot be denied to children who have committed grave sins, if otherwise they seem sufficiently disposed; whence the practice of those who dismiss without absolution those who have not yet been admitted to first communion is altogether to be reprehended. Nor should it be held as a sign of indisposition if around the confessional they act childishly, play, laugh, since these things are of natural levity and lack of consideration and in themselves are not grave.

2. But if there is doubt whether they have the use of reason, or are sufficiently disposed, they are to be absolved under condition: if you are capable, in danger of death, or when the precept of annual confession urges; indeed as often as they accuse those things which of themselves are mortal, lest, namely, they remain in the state of sin if perhaps they have sinned gravely.

3. But if they have accused only venial sins, let him excite them to contrition, and if they are sufficiently disposed, they are to be absolved, lest they lack sacramental grace. If after exhortation they remain doubtfully disposed, because, for example, there is doubt concerning their sufficient discretion, they are not to be absolved, even under condition, because a sufficient reason is lacking for exposing the sacrament to nullity; unless sometimes there is reason for fearing that perhaps they are subject to some hidden mortal sin.

IV. Observations.

1. Even if shameful acts are accused, not rarely it is expedient to know whether they were only things against decency and civility. But if this has been known, the child is altogether to be instructed. If, however, he is truly detected to have done shameful things, he must altogether be led away from these. Then also he is rightly questioned (by an indirect way) whether he sleeps with another, and is modest in bed.

2. Dishonorable actions of children who are still ignorant of lust are for the most part not to be held as mortal sins, because either they did not have venereal commotion, or they do not yet apprehend its malice. In practice, however, the confessor is bound to correct such children more severely, so that they may abhor all uncleanness; yet at the same time let him speak in a fatherly manner, lest afterward, relapsing, they conceal sins from fear.

3. Nevertheless there are found in cities and industrial regions children corrupted early, in whom knowledge and malice of lust have preceded age, and concerning whom it must be said: So little a child and so great a sinner!

4. Grave danger and a proximate occasion can arise if boys and girls, at least after the seventh year and indeed even before, lie down in the same bed. In this matter parents are to be severely reproved, nor is excuse because of poverty or narrowness of place easily to be admitted. But if it absolutely cannot be done otherwise, at least the danger is to be diminished by parents putting sons and daughters to bed clothed, and watching until they have given themselves to sleep; and besides, let them bring it about that one of the sons (or one daughter) whom they can better trust admonish them concerning the least attempt at evil. "But if from confession the confessor has known the proximate occasion, he must treat the children like others constituted in a proximate occasion, and sometimes he must compel them to insist with their parents for separation. Nor does some suspicion or information among the parents themselves seem always to have to be estimated so highly when they are little children as defamation is otherwise estimated" (Lehmkuhl, Th. M., II, nn. 610-611).

5. If it happens that children are recidivists in grave sins, of themselves they are to be treated like adults, e.g., if they enjoy perfect discretion, because there is hope that they will amend themselves and return. Often, however, there is doubt whether they have perfect use of reason, and then they are rather to be absolved, because they do not easily understand the delay of absolution, and therefore no fruit is hoped from it.

6. An obligation of asking pardon from parents for a determinate matter is not to be imposed upon children, because this is above their strength; nor an obligation of restoring, because they do not understand this obligation and ordinarily are unequal to restoring; with exception of the case in which the child still has the thing taken away: for then restitution is to be enjoined, so that he may learn to abhor theft.

7. Let the confessor altogether provide that he unteach children who erroneously think that what is only venial is mortal: for not rarely it happens that children are wrongly instructed in this matter by mothers and deterred from light sins under the penalty of hell (e.g., from a light theft, lie, disobedience). Yet care must be taken that they retain horror of even the lightest sin.

I. Importance of the confession of young persons. - Let the confessor place before his eyes:

1. that this matter of forming youth is of so much greater importance, as youth is exposed to more and graver dangers, both generally from the awakening of passions, and especially in present times, from worldly or perverse companions, harmful readings, depraved schools, dangerous amusements, human fear, etc.;

2. that in order to confer his work with fruit, it is first necessary a) that he bind to himself the souls of young persons and win their confidence, by treating them cordially and with fully fatherly affection, yet in a manner always worthy and manly; b) that he beware lest he act severely with them, but sympathize with their fragility and inexperience: then they will learn to trust in their own strength and to carry out the admonitions of the confessor, by which they will be raised up;

Penitents who, on account of external condition, demand a special care proper to themselves, are especially: 1. children and adolescents; - 2. the betrothed and spouses; - 3. persons of distinguished condition; - and 4. finally, the sick and the dying. As regards Nuns, see what was said at nn. 1764, 1765, 1736.¹

1848. I. It is an excellent custom, and St. Charles Borromeo held it, to call CHILDREN, even six-year-olds, to confession, so that, by anticipating the obligation soon necessarily to be fulfilled, they may gradually become accustomed to the reception of the Sacrament. - Seven-year-olds are subject to the common law concerning annual confession, not otherwise than those greater by birth (cf. n. 194); and it is to be wished that, from this time onward, they be refreshed by the benefit of confession at least three or four times in each year.

But so that the confessor may truly consult their spiritual utility, let him attend to the following ADMONITIONS:²

1. Before confession, let him diligently teach them both the things necessary to be known for salvation, and all those things which regard receiving this Sacrament worthily, namely the necessity and mode of examining conscience, the necessity and motives of contrition, sincerity in confessing with opportune examples, and also the most grave obligation of the sacramental seal, incumbent not only upon the confessor, but also upon all to whom, by accident, something from confession should become known.

2. To this instruction let him join a practical exercise of all those things which must be done before confession, in confession itself, and after it. Let little children be admitted publicly in the church to confession, but on individual days, or parts of a day, only that number of them which can conveniently be heard; namely, so that neither they themselves, by waiting, be exposed to weariness, nor the confessor, by hearing, to the danger of haste.

3. In the confession itself of little children, let the confessor³ use all charity and kindness which he can, lest namely, from fear, they hold back something. Let him permit them, indeed exhort them, that they themselves first explain their sins; in which, if they fail, especially if they seem to be distressed by fear or shame, let him help them by brief questions, for example whether they prayed morning and evening, whether they heard Mass on feast days; whether they were obedient to parents and superiors, etc. Then, whether they kept silent about some sin? whether they did anything base? But in this matter the confessor must be especially cautious. - Let him then only turn away from general questions when necessity truly demands it. In which case he will be able to ask the little child, for example, whether he heard bad words? whether he said such things? whether he played badly with other children? If he admits it, he can be asked what he did. He can also be asked whether he is fearful at night, so that thus it may be discovered whether he sleeps alone or with others, and whether some question about this matter is to be added. - It is also useful, now and then, to proceed by suggestive questions, for example, And now tell me how many times you did this? five times, ten times? And from the responses let him proceed to further things, but always with the greatest prudence, according to what was said at n. 1806. Let the confessor also beware lest he be excessive in examining, lest children conceive a horror of confession.

4. Pious instructions and admonitions are to be instilled into little children; for they are seeds which, if not immediately, nevertheless afterward will bear fruit. - Hence, just as they are to be praised if they have conducted themselves laudably, so that they may be confirmed in a right manner of living; so, on the contrary, if they have conducted themselves badly, the confessor must sweetly deter them from sin: for example by saying that sin renders the soul foul after the manner of the devil, but things rightly done effect that little children become like Angels; that God is present everywhere and beholds all things; that the same God wishes to crown the good with eternal reward, but will punish the bad with eternal torments; that God commands that we dread sins worse than a serpent, that obedience be shown to parents, that evil companions be avoided, etc. But if the child's conscience has been found erroneous, let it be corrected, lest he himself sin in the future from such a conscience.

5. Little children must be helped much in eliciting an act of sorrow. To this end the confessor will be able to use the following words: "Do you love God, who is your Lord, so great and good, who created you, died for you, etc.? This God you have offended. He wishes to give you pardon, and you hope that, on account of the blood of Jesus Christ His Son, He will forgive you. But it is necessary to repent. What do you say? Does it now repent you that you have offended Him, etc.? By these injuries which you have inflicted on God, do you know that you have deserved hell? Does it displease you that you committed them?... My God, I do not wish to offend Thee any more, etc."⁴

6. Let him impose on little children only a light penance. - Let him greatly commend to them devotion toward the Virgin Mother of God, and the most holy and most useful custom of reciting three Hail Marys morning and evening, with that or a similar invocation: My Mother, free me from mortal sin.⁵ - Whether absolution is to be conceded to children or not; whether absolutely or conditionally, see n. 1663, qu. 5, Reg. 2a.

7. Finally, after confession care must be taken that they spend some brief time in giving thanks to God and pay the penance, yet separated from companions who have not yet completed confession.

NB. As regards FIRST COMMUNION, see what was said at nn. 1573-1574.

1849. II. ADOLESCENTS of either sex, who have already been admitted to Holy Communion, likewise demand a special care proper to themselves. Over these the confessor must watch with most open eyes, so that they may be preserved immune from the corruption of the age and the enticements of the flesh. - But for this end nothing more efficacious can be devised than frequent reception of the Sacraments.

1. In hearing their confessions, let him see: - whether and to what dangers their faith and morals are exposed; - with what companions they foster familiarity; by what enticements, as it were, they are exposed to sin or have been exposed, whether by thoughts, by conversations, by little songs, by looks, by bad books, or by familiarity with others; - what their first mortal sins were like, whether of malice or of infirmity.

2. Let him exhort them to sincerity, and induce them faithfully to open temptations, lest, deprived of opportune means, they succumb. - Let him especially teach them the necessity of praying and of fleeing the dangers of sin. - Generally, let him be more ready in teaching and admonishing than in questioning. But let him abstain from any little word whatever which he would not wish to be heard by others.⁶

3. "Concerning the STATE to be chosen by some adolescent, let the confessor not dare to determine it for him; but only from indications let him take care to persuade that state to which he can prudently judge the adolescent himself to be called by God"⁷ (cf. n. 2142, q. 2). "But as regards girls who desire to consecrate their virginity to Jesus Christ, let him not permit them to vow chastity perpetually, unless he knows them to be well founded in virtues, and taught in the rules of the spiritual life, and especially exercised in prayer. In the beginning he can permit them only to vow chastity for some definite time, namely from the solemnity of one feast to another of another feast."⁸ As regards the state of matrimony, see nn. 1851, 1951.

4. Concerning the RELIGIOUS STATE in particular, let the director conduct himself cautiously: 1) lest he easily induce anyone to embrace it, unless indications of true vocation manifest themselves; for the danger of inconstancy would be feared (and especially in girls), if more vivid exhortations or flatteries had induced them to take up such a kind of life; 2) lest he introduce a long delay and impediments for those adolescents who desire to embrace the religious state with a right end; for less probation is required for a vocation to Religion than for a vocation to exercise the priestly office in the world, as St. Alphonsus warns.⁹ - See what is to be said at n. 2142, concerning vocation.

1482. - 1° When the annual obligation of the same exists, see n. 115. 548. q. 1°. Very much to be commended is the practice of those pastors who take care that all the little children of their parish, who have already completed their seventh year, are brought to the Sacrament of Penance twice, three times, or even four times a year. But lest these Confessions of little children be frustrated of the fruit hoped for,

2° Due preparation is required for it, or a special instruction concerning the Sacrament of Penance. This: a) should take place before the first Confession, and, if it can be done, also before each quarterly Confession of the little children; b) should be accommodated to their capacity; c) should be so instituted that a provident, not however anxious, solicitude for receiving this Sacrament worthily may be impressed upon the little children, and that they may learn to love it rather than fear it; d) should teach the necessity and the manner of the examination of conscience, by running through the precepts of the Decalogue, insofar as these are commonly violated by little children or probably have been violated; - likewise the necessity and motives of contrition, and that it must be obtained from God, as a gift of grace, by fervent prayers; - the most grave obligation of the Sacramental seal, incumbent not only upon the confessor, but also upon all to whom by accident something from another's Confession should have become known, and at the same time should admonish them that they themselves also not disclose anything from their own Confession to others, not even the penance. - Although, however, it is not to be prohibited absolutely to little children that they commit their Confession to writing, care must nevertheless be taken that in the Formula for the Examination of Conscience, which is found in certain books of prayers, they not mark their sins by some sign; that they not present the written Confession to the schoolmaster to be corrected; that they not show it to others, or preserve it. - The little book Catechism of Christian Doctrine for Beginners, p. 76 sq., exhibits the best norm of instruction. By M. Müller, C.SS.R., printed by the Brothers Kreuzer, Baltimore, and Fr. Pustet, New York and Cincinnati, published in 1874.

After this instruction let a practical exercise be made with the little children concerning those things which are to be done before Confession, in it, and after it, namely the invocation of the Holy Spirit, the examination, contrition, and Confession. - Let the little children be admitted publicly in the Church to Confession, but on individual days or parts of a day only that number of them which can conveniently be heard; thus, namely, neither will they themselves by waiting be exposed to the danger of weariness, nor the confessor by hearing to the danger of haste. - After Confession let them be occupied for some space of time in giving thanks to God and in performing the penance, separated, however, from companions who have not yet completed Confession.

3° In the very Confession of little children the confessor: a) "Must employ all charity and gentler methods," lest, namely, from fear, proper to their age, they keep something back, or shrink from Confession. - b) Let him give ear to the little child, waiting until he himself begins to declare his sins; but if he remains silent, he will have to be exhorted gently to begin. But if the confessor shall have exhorted him to this in vain, let him himself take upon himself the whole burden of the Confession. - c) In what manner little children are to be questioned concerning the Sixth precept of the Decalogue, see n. 1425. - d) Since little children are held to repair the honor of parents which has been injured by asking pardon, "it is better to take care that before absolution they ask this pardon.... But if this act cannot conveniently be exacted from them; ... rather let it be suggested as a counsel, since certainly parents are presumed, at least for the most part, to remit this obligation to their children, lest the children again incur an offense of God." - e) Before absolution the act of contrition should be elicited with the little children by questioning. - f) "The penance ... should be light, insofar as it can be."

Concerning absolution to be conceded or not to little children, and that either absolute or conditioned, see n. 1344. q. 8°. IIa Reg. 7°.

Note. Even those little children who are not yet capable of absolution will be heard in the confessional not without fruit, so that thus they may learn to confess, and on this occasion may be taught in what manner thoughts, words, and works ought to be examined, how they ought to pray morning and evening, and how they ought to conduct themselves at home and in church. St. Charles Borromeo commends this practice even with those little children who have not yet completed the fifth or sixth year of age.

1483. - 1° Let the confessor spare no care that they approach the Sacraments several times a year. For thence the fear of the Lord is increased in them, seduction and the weak fear of men are forestalled, and sincerity of soul in opening the hiding-places of conscience is fostered. Hence

2° Let the confessor beware lest he turn adolescents away from himself by rougher words or harsher rebukes, but rather let him take care to bind their hearts to himself by paternal benevolence, admonishing and exhorting them with benevolent gravity to Christian vigilance, to perseverance in good, and to extirpating the vices into which he shall have learned that they are more inclined.

3° In hearing their Confessions: a) Let him see whether and to what dangers their faith and morals are exposed; - with what companions they foster association; - by what, as it were, beginnings they are exposed or have been exposed to sin, whether by thoughts, or by conversations, or by songs, or by sights, or by association with others; - what kind their first mortal sins were, whether of malice or of infirmity. - b) Let him exhort to sincerity, to energetic resistance to be opposed to temptations, to flight from dangers and occasions. - c) Let him be more employed in teaching and admonishing than in questioning. - d) Let him abstain from any little word whatsoever which he would not wish to be heard by others.

4° Let him show no displeasure to them, if at any time they have gone to another confessor; indeed let him even dissemble that he knows this; but let him attend to the cause why he suspects that they did it. But if the penitent of another confessor has come to him, let him hear him for the present; but let him inquire into the cause, and in the case in which he has detected that no sufficient reason for changing confessor is present, let him exhort him to return to the same confessor; for for preserving innocence and changing life for the better, no means is more suitable than regularly always to approach the same confessor.

Concerning the state of life to be chosen by adolescents, consult what was said n. 425. 426. 1150 sq. and 1524.

649. Children are bound by the precept of confession if they have attained the use of reason, by which they are able sufficiently to discern between moral good and moral evil so as to sin mortally, and to deliberate concerning themselves and concerning the ultimate end of the whole of life, or eternal salvation. This discretion they generally attain around the seventh year, a little before or after.

Yet this does not depend on age alone, but also on keenness of mind and quality of education, and on other circumstances of time and place: thus they become mature earlier in warmer regions than in colder ones, in a city than in the country.

They are judged to enjoy the use of reason for confession when they distinctly explain their sins, answer suitably the questions proposed by the confessor, and understand that grave offenses offend God or are punished with eternal punishments. On the contrary, if they can say nothing spontaneously or recite only formulas committed to memory, if they answer affirmatively to all proposed questions, or negatively without any discrimination, or if for the most part they contradict themselves, they are rightly judged to lack the use of reason. In doubt whether they have attained sufficient discretion, outside danger of death they are not bound to confess.

Three rules concerning children are to be attended to:

1. Absolution certainly cannot be denied to children who have committed grave sins, if otherwise they seem disposed; hence the practice of those is wholly to be reprehended who dismiss without absolution those who have not yet been admitted to first communion. Nor should it be held as a sign of indisposition if about the confessional they act childishly, play, laugh, since these things are from natural lightness and lack of consideration and in themselves are not grave.

2. If it is doubtful whether they have the use of reason, or whether they are sufficiently disposed, they are to be absolved under condition ("if you are capable") in danger of death, or when the precept of annual confession urges, indeed whenever they accuse themselves of those things which of themselves are mortal, lest, namely, they remain in the state of sin if perhaps they have sinned.

3. If they have accused themselves only of venial sins, they are to be stirred up to contrition and, if they are sufficiently disposed, absolved, lest they lack sacramental grace; if after exhortation they remain doubtfully disposed, because, for example, there is doubt concerning their sufficient discretion, they are not to be absolved, even under condition, because there is not a sufficient reason for exposing the sacrament to danger of nullity; unless at some time there is reason to fear lest perhaps they are liable to some hidden mortal sin.

Many other practical matters can be seen in our pastoral little work De Variis Poenitentium Categoriis.

650. The perpetually insane cannot receive absolution, of which they are incapable; not so those partly insane or half-witted:

1. If these can certainly distinguish between moral good and moral evil, although confusedly, and otherwise seem well disposed, they can be absolved, not only once, but several times in the year.

2. If there is doubt concerning their sufficient use of reason and whether they can sin gravely or not, they are to be instructed and disposed in the best way possible and absolved under condition in danger of death, indeed at times in life, at least once a year, and whenever it is probable that they are in the state of mortal sin, lest, namely, they remain in sin if perhaps they have committed something.

But since the half-witted, on account of slowness of understanding and weakness of memory, are scarcely able to retain in memory even necessary truths, let the confessor take care to dispose them so that they elicit the necessary acts of faith, hope, and contrition, proceeding thus, for example: Do you believe in one God? Do you believe that there are in God three distinct and perfectly equal persons... and that the Son of God for our sake was made man and redeemed us by his blood? Do you believe that God punishes the wicked and grants eternal rewards to the good? And so forth concerning the motives of contrition.

Let it be noted that it is not a sufficient sign of discretion that they reverence the clergy, rightly execute certain commands, bend the knees, or strike the breast, because they can do these things because they see them done by others. But signs such as we indicated concerning children suffice.

651. Deaf-mutes today can be instructed rather easily, and if they have been instructed, can confess by signs or in writing. But if they have not been instructed by new methods, the confessor should first inquire from their relatives what sins they commit more frequently and what signs they are accustomed to give; then let him lead them into some hidden place where by signs they may endeavor to declare certain sins at least in a confused way and to express their contrition; likewise by certain signs, for example by lifting their eyes and hands to heaven, by showing a crucifix, let him exhort them to contrition, and let him absolve them absolutely or conditionally, according as he is certain or doubtful concerning their capacity. In a similar way also he can indicate the penance, for example by showing a rosary or a certain decade of it.

Let it be noted: a) deaf-mutes per se and apart from grave inconvenience are bound to write their confession if they can write and cannot otherwise confess integrally (n. 519 and 525). But because this is considered by some as an extraordinary means, it is not to be imposed strictly unless they cannot confess otherwise at all; but nevertheless they should be gently led to do this, if they can write (for example on a slate tablet), since thus the integrity of confession is better procured, and in the same way the priest can answer them suitably;

b) yet to avoid the danger of violating the seal, once the confession has been completed, the writing is immediately to be erased in the presence of the penitent;

c) a deaf-mute who is also blind from birth, who formerly was said to have to be held as perpetually insane, as being incapable of instruction, in our age is no longer excluded from all instruction: although the matter is more difficult, nevertheless it is not held impossible.