Imposing Satisfaction

On the Quantity and Quality of Satisfaction

“... Another abuse lies in the excess of satisfactions which they impose: several Rosaries, namely, even up to the number of three hundred; the same number of litanies, together with fasts, hair shirts, and other afflictive works on appointed days, for weeks, months, or entire years.... “But as regards the second excess in imposing a satisfaction consisting of many Rosaries, litanies, fasts, etc., two extremes must likewise be avoided. A prudent confessor, says St. Charles Borromeo in the Institutions of Penance, in imposing a penance is neither to employ one so light that the power of the keys is thereby contemned and he himself becomes a participant in the sins of others, nor one so grave or long-lasting that penitents refuse to obey him or fail to execute it in full after accepting it. There is no reason for us to tarry over avoiding the first of these extremes; for it suffices to hear the Council of Trent, Session 14, chapter 8: The priests of the Lord ought, insofar as spirit and prudence shall suggest, to impose salutary and fitting satisfactions according to the quality of the crimes and the capacity of the penitents, lest perhaps, if they connive at sins and deal too indulgently with penitents by imposing certain very light works for very grave offenses, they become participants in the sins of others.

“Nevertheless, to mitigate the second excess which prevails among the priests of Tonkin, we bring forward a few teachings, but solid ones full of wisdom and prudence, to which they ought diligently to attend, so that they may answer both to their office and to the benefit of the penitents. Therefore, let them attend to this doctrine of St. Thomas Aquinas, Quodlibet 3, distinction 13, article 1: It seems sufficiently fitting that the priest not burden the penitent with a grave weight of satisfaction, because, just as a small fire is easily extinguished by much wood placed upon it, so it could happen that the small affection of contrition lately aroused in the penitent would be extinguished by a grave burden of satisfaction, the sinner entirely despairing. Hence it is better that the priest indicate to the penitent how great a penance ought to be imposed upon him for his sins, and nevertheless impose upon him something which the penitent can tolerably bear, from the fulfillment of which he may become accustomed to fulfill greater things; for the things which the priest would not have ventured to impose, and which he does beyond the express injunction, receive a greater power of expiation of past guilt from that general injunction when the priest says: Whatever good you shall do, may it be unto you for the remission of sins. The same Angelic Doctor repeats the same doctrine in book 5, distinction 2, chapter 1, article 2, little question 2, response to 3: A priest who imposes a penance less than commensurate does not always sin ..., because sometimes, even deliberately imposing a lesser penance, he benefits the penitent more than he harms him; for the penitent might perhaps be impeded from performing the penance by its magnitude, because of the weakness of the virtue only recently restored in him. And therefore he neglects the lesser harm in order to avoid the greater, and meanwhile the divine love strengthened in him will of its own accord rouse him to perform more works of Penance than the priest could have imposed upon him according to the gravity of the sins.

“Let them also attend to and ponder the admonition of St. Charles Borromeo in the Institutions of Penance: In imposing penance he shall employ prudence, piety, and justice, taking account of state, condition, sex, age, etc. Therefore, he is to impose such a penance as he judges can be performed by him; and accordingly sometimes, if he sees it to be expedient, he is to ask him whether he can, or whether he doubts that he can, perform the penance imposed upon him; otherwise he shall change or lessen it. He shall consider, moreover, the soul and mind of the penitent, and his weeping, groaning, and tears, indications of interior sorrow.... They are not to impose alms upon the poor, nor a fast upon those who seek their livelihood by their own labor; and this is to be observed also in other penances. “Finally, let them attend to the counsel of St. Francis de Sales in the admonitions written for the instruction of confessors, chapter 8: It is not expedient to impose intricate satisfactions composed of various kinds of works or a great number of different prayers, because that collection of different prayers or variety of pious works may induce forgetfulness of the imposed penance and thereby produce anxiety and scruples in the minds of penitents. Moreover, devotion is for the most part diminished and grows tepid while the penitent thinks more about which prayers he must recite, or what he must do, and on which day, than he attends to the very prayers which he pours forth or to the very works which he performs.

“If they diligently attend to these and the other admonitions and counsels of St. Charles Borromeo, they will certainly mitigate the excessive rigor which they have hitherto exercised and will provide for their own obligation.” Instruction of the Sacred Congregation for the Propagation of the Faith, 3 October 1736.

“21. A parishioner can suspect mendicants who live from common alms of imposing a penance or satisfaction that is too light and unfitting, for gain under the profit of temporal assistance.” Proposition condemned by Alexander VIII.

Vol. II, Treatise On the Sacrament …, Pt. II, Ch. III, Article I. On the Imposition of Penance · Vol. II, Treatise On the Sacrament …, Pt. II, Ch. III, Art. II, Appendix. On Penances More Usefully Imposed

“Can a penitent, by fulfilling a prayer or pious work enriched with indulgences, at the same time both satisfy the penance and gain the indulgences?—Response. Affirmative, after consultation with His Holiness.” Sacred Congregation of Indulgences, 14 June 1901.

Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)

Jean-Pierre Gury, S.J.; notes by Antonio Ballerini, S.J. — 53 passages

Vol. II, Treatise On the Sacrament …, Pt. II, Ch. III, Article I. On the Imposition of Penance

n. 521.

Principles. - I. The Confessor is bound to impose penance upon every penitent who can perform it. The reason is clear: 1. because satisfaction is an integral part of the Sacrament of Penance; but the Confessor, as minister of the Sacrament, is bound, insofar as lies in him, to procure its integrity, even accidental integrity; otherwise he would not be a faithful dispenser; 2. because the nature of judgment ¹ and judicial power require some punishment of offenses. It is also established from the Council of Trent, sess. 14, ch. 8. - See St. Lig., no. 506; Homo Apostolicus, no. 47.

¹ This reason does not seem sufficiently firm, because a judgment is completed also by a sentence in which the judge decrees that punishment is not to be imposed. Just as in a human judgment the judgment does not remain imperfect from a defect of punishment when the accused is not judged worthy of punishment, so neither does this judgment and sacrament remain imperfect from a defect of punishment and satisfaction when the penitent is not judged worthy of punishment. Thus Lugo, where he weighs the force of the argument a priori (De Poenit., disp. 25, no. 52).

n. 521.

II. The Confessor is bound to enjoin both vindicatory and medicinal penances that are fitting and salutary, that is, in some manner proportioned to the number and gravity of the sins, and also to the strength and dispositions of the penitent. The reason is evident from the nature of the matter, since sacramental satisfaction is ordained to the vindication of sins, which are more or less grave and likewise more or fewer, and also to guarding against new faults. It is established from Trent, sess. 14, ch. 8, where it says thus: Therefore, the priests of the Lord ought, according as the spirit and prudence shall suggest, to enjoin salutary and fitting satisfactions according to the character of the crimes and the ability of the penitents; lest, if perhaps they connive at sins and deal too indulgently with penitents by enjoining certain very light works for very grave offenses, they be made participants in the sins of others. Let them have before their eyes, however, that the satisfaction which they impose be not only for the preservation of a new life and a medicine for infirmity, but also for the vindication and chastisement of past sins.

n. 522.

Questions. - QUESTION 1. How great is the obligation of imposing penance?

n. 522.

Reply 1. This obligation is grave of its kind. The reason is that the obligation concerns a grave matter, although one can sin only venially against it from smallness of matter. - Lugo, disp. 25, no. 49. Hence the Confessor can also sin gravely if, without an excusing cause, he were to impose the lightest penances for grave faults ². - Thus commonly. - St. Lig., no. 506.

² The second part of this reply pertains better to Question 3 below, where the measure of the satisfaction to be imposed is treated; for the present question, as is evident from Reply 2, turns generally upon the gravity of the obligation of enjoining some satisfaction.

From this obligation, says Lugo (De Poenit., disp. 25, no. 47), it is established that certain cases are excepted. The first is when the penitent is incapable, as when he is near death, especially if he already lacks his senses and cannot perceive the penance imposed.... The second case is when the Confessor understands from the confession and other circumstances that the penitent has made full satisfaction for the punishment due; and although it can rarely or never be established that this is so, Peter de Soto nevertheless adds that it suffices that he probably appear to have made satisfaction. The third case, similar to this, which others add, is when, apart from satisfaction, a remedy of perfect remission is imminent, for example, if martyrdom is imminent; others extend this to the gaining of a plenary Indulgence, at least one which is morally certain. The fourth case is when, on account of his frailty, it is believed that the penitent will accept no penance; for sometimes it will be necessary to condescend to his weakness in order to avoid graver evils; nevertheless, it will never happen that he will not accept some penance, at least a light one.

And in this sense, namely, concerning some light satisfaction, that which Scotus has (In IV Sent., dist. 15, q. 1, art. 3) is to be understood: If he is altogether unwilling to receive any penance imposed by the priest, but nevertheless says that he has displeasure concerning the sin committed and a firm purpose of not relapsing, he is to be absolved and is not to be rejected, lest he fall into despair; and the punishment which ought to be performed for the sins is to be announced to him, and he is to endeavor to fulfill it in himself or in an equivalent manner without its imposition; otherwise he will pay in full in purgatory.

Concerning this case Cardinal Cajetan says (Summa, s.v. Satisfaction): The third case in which the imposition of satisfaction can be omitted is the indisposition of the penitent, because he wishes to perform no penance here but offers himself to undergo it in purgatory. For such a one seems to be absolved and left to purgatory for making satisfaction, if the case is possible, because no one would refuse at least once to sign himself with the sign of the cross.

** The VV. (p. 938, note 1) have these things: St. Alphonsus (bk. 6, no. 516) writes that Suarez and Bonacina, after the Council of Trent, call rash the opinion of Navarre and Cajetan, etc., who said that the penitent can refuse penance in order that he may satisfy for it in purgatory. Then they add: Hence it can seem wonderful that the distinguished Ballerini, in the note at no. 522, revives the same opinion anew.

Reply. Father Ballerini, as is evident to one reading the Note, revives no opinion; indeed, he contends to the contrary that Scotus and Cajetan are to be understood in that sense in which Cardinal De Lugo proposes the fourth case, namely, concerning him who, on account of his frailty, is believed to be willing to accept no penance, although in practice it never happens that he will not accept some penance, at least a light one.

And indeed, in the text cited, Cajetan says that the case is scarcely possible, because no one would refuse at least once to sign himself with the sign of the cross.

Nor does Navarre hold otherwise, who writes (Manual, ch. 26, no. 20): But I consider it altogether useless to dispute concerning the truth of this limitation, since there is no penitent so stony-hearted who confesses in good faith and is unwilling to accept even the smallest penance.

The same is read in Sporer, who indicates in addition that the mind of Scotus is no other. Provided (he says, part 3, ch. 3, no. 548) that he is willing to undergo some penance, even the lightest, for example, some Our Fathers and Hail Marys, a striking of the breast, etc. For one refusing a very light penance of this kind, especially for grave sins, would deservedly be judged not rightly disposed, nor seriously sorrowful for the sins committed, and therefore simply to be repelled from the benefit of absolution, as Scotus also notes in IV Sent., dist. 19, at the question proposed.

n. 522.

Reply 2. As regards venial sins, there is controversy. Some affirm that the obligation is grave, because the injunction of satisfaction pertains to the rite of this sacrament; and since this rite was instituted by Christ, it is to be regarded as a grave matter. But others say that it is light, because a grave obligation of enjoining penance for light faults alone cannot be proved, since no grave disorder appears in this. Each opinion is probable, as St. Lig. says, Homo Apostolicus, no. 47 ³.

³ Since some excepted from this obligation the occasion of a Jubilee, or even of any plenary indulgence, as though this exempted one from the obligation of rendering satisfaction, Benedict XIV (Const. Inter praeteritas, sec. 65) judged that these things should be admonished: Only one thing remained, that we should speak concerning the imposition of penance which is not to be omitted by the Confessor, since the penitent who had gained an indulgence was said not to be bound to fulfill it. But since a reason of this kind seemed too lax to us, in the Instruction mentioned at no. XXVI we declared our mind, establishing that a salutary penance is to be enjoined by the Confessor upon the penitent, even if the latter is prepared to receive the jubilee, from which assuredly arises the obligation of the penitent to fulfill it.

- QUESTION 2. When is penance to be imposed?

Reply. Generally speaking, it is to be imposed before absolution. The reason is that the order of judgment is thus preserved, which requires that the accused promise satisfaction before he is absolved. But if the Confessor through forgetfulness did not enjoin 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 it is presumed that the penitent will accept the work enjoined upon him ⁴. - St. Lig., no. 514; the Salmanticenses, etc.

⁴ It matters nothing whether it is imposed before or after absolution; the preparation of the penitent for it suffices. Cajetan (Summa, s.v. Satisfaction).

QUESTION 3. How much penance is to be imposed upon sinners?

Reply. The quantity of penance cannot be determined universally, but is left to the prudence and judgment of the Confessor. Nevertheless, regularly and of itself, he ought to impose a grave penance for mortal sins. Thus from the Council of Trent, as above, no. 524. - St. Lig., no. 508.

- QUESTION 4. What penance is of itself considered grave for one or another mortal sin?

Reply. A penance is to be 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 would of itself oblige under grave obligation if it were commanded.

Hence a grave penance, 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 ⁵; but a penance would not be considered grave if only the Psalm Miserere were imposed. - St. Lig., no. 545.

⁵ What the Author asserts, that hearing Mass, reciting the Rosary, etc., suffices for one or another grave sin, is not to be understood such that Rosaries, etc., ought to be multiplied in arithmetical proportion to the number of grave sins.

QUESTION 5. For what cause can a lighter penance be imposed?

Reply 1. If the penitent 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 prescribed which they may perform at an opportune time if they recover. But if the sick person is placed in danger of death, he can then be absolved without any penance, although it is always expedient to impose some penance upon him. Homo Apostolicus, no. 49. 2. If there is a prudent fear that he will not fulfill a greater penance, or that because of a graver penance he will be turned away from confession ⁶. 3. If probably a greater penance would be more harmful to him than profitable. 4. If the penitent appears very contrite. 5. If there is a time for gaining a plenary indulgence, especially a Jubilee. - St. Lig., no. 508.

⁶ The constant experience of all times has plainly brought it about that Doctors of every age and school agree in this opinion with marvelous concord; even Antoine himself, who otherwise is deservedly numbered, as St. Alphonsus says (bk. 6, no. 509), among the more rigorous writers, yielded to it.

To the point, St. Thomas says (Supplement, q. 18, art. 4, corpus): Just as medicines determined in the medical art are not suited to all, but are to be varied according to the judgment of the physician, who follows not his own will but the science of medicine, so satisfactions as punishments... are suited to all, but are to be varied according to the judgment of the priest regulated by divine instinct. Therefore, just as a physician sometimes prudently does not give an efficacious medicine which would suffice for curing the disease, lest a greater danger arise on account of the weakness of nature, so a priest moved by divine instinct does not always enjoin the whole punishment which is due to the sin, lest some weak person despair because of its magnitude and wholly withdraw from penance. The holy Doctor illustrates these thoughts by another example (Quodlibet 3, q. 13, art. 28): Moreover, it seems sufficiently fitting that the priest not burden the penitent with a grave weight of satisfaction; because just as a small fire is easily extinguished by much wood placed upon it, so it could happen that a small affection of contrition recently aroused in the penitent would be extinguished because of the grave burden of satisfaction, with the sinner falling into utter despair. The disciple of St. Thomas, Cardinal Cajetan, expressed these things more briefly thus (Summa, s.v. Satisfaction): But to penitents who are weakly disposed, let a small satisfaction be given according to the weakness of their soul, and let the small fire be nourished by straw placed upon it and not suffocated by great pieces of wood placed above it. But St. John Chrysostom had preceded him (On 2 Corinthians, hom. 44): For just as, if you place upon the shoulders of a youth a bundle which he cannot carry, it is necessary that he either cast away the bundle or be crushed under the weight, so also for a man upon whom you impose a grave weight of penance, it is necessary either that he reject his penance or, undertaking it when he cannot bear it, be scandalized and sin still more.

You may see many other things in St. Alphonsus (loc. cit.), who also reports this notable saying from Gerson: It is safer, with a small penance which is willingly undertaken and will probably be fulfilled, to lead those who have confessed to purgatory than, by commanding a great one which will not be fulfilled, to cast them headlong into hell. St. Alphonsus adduces two parallel sayings from St. Antoninus (ibid.): If the priest cannot rejoice in his complete purification, let him at least rejoice that he sends him, freed from hell, to purgatory. Therefore, as Hostiensis says, the Confessor ought in no way to permit a despairing sinner to depart from him, but rather let him impose upon him one Our Father and another light thing, although he speaks of one who has committed great sins, and let the other good things which he shall have done, and the evils which he shall have endured, be for him as penance.... Yet understand this sanely, namely, that if he is otherwise penitent and says that he is prepared to do what he ought, but says that he cannot bear the burden of penance, then, on account of this, however much he has sinned, he ought not to be dismissed without absolution, lest he despair.

St. Thomas suggests another expedient (Quodlibet 3, art. 18), namely, that the strength and spirit of the penitent be explored: Just as the priest can enjoin satisfaction upon the penitent according to the judgment of another, so also according to the judgment of the penitent himself; as if you say: do this if you can, and if you cannot, do this. And it seems similar when the priest says: Whatever good you shall have done, let it be for you unto the remission of sins. And here pertains the admonition of St. Charles Borromeo in his Instruction to Confessors, cited by St. Alphonsus (loc. cit.): Let him impose such a penance as he judges can be performed by the penitent. Therefore, sometimes, if he shall see that it is expedient, let him ask him whether he can perform, or doubts that he can perform, the penance enjoined upon him; otherwise he shall change or lessen it. And in this manner, as St. Alphonsus (ibid.) observes, what is suggested in the Roman Ritual will be observed, namely, that in these matters account also be taken of the dispositions of penitents: Let the Confessor, says the Ritual, enjoin a salutary and fitting satisfaction, according as the spirit and prudence shall suggest, account being taken of the state, condition, sex, and dispositions of the penitents. What satisfaction is understood here as salutary and fitting is explained thus by Lugo (De Poenit., disp. 25, no. 60): It ought to be salutary and fitting; that is, in the first place attention must be given to the spiritual utility of the penitent, lest snares be cast before him so that he commit new sins. From this heading especially the present practice, in which light penances are imposed for the gravest sins, can be excused; for this is often done on account of the spiritual infirmity of penitents, who would be scandalized by graver penances and either flee confession or certainly approach unskilled confessors who do not know how to cure them.

- QUESTION 6. Can a penance be imposed under the condition of relapse?

Reply. Affirmative; but it is expedient that, in addition, some other satisfaction be imposed for the sins committed ⁷. - St. Lig., no. 524.

⁷ A penance imposed under the condition of relapse, if it alone is enjoined, becomes a disjunctive penance; namely, it is enjoined that the penitent either, in place of penance, employ an effort by which he resists the temptation, or otherwise pay a certain punishment. On this argument see Diana (vol. 1, tract 6, resol. 19), who adduces Sanchez denying that penitents are bound to accept it, Suarez affirming the contrary, and finally others saying that the Confessor cannot oblige him to it, but that the penitent is bound to fulfill it if he accepts it.

QUESTION 7. Can a public penance be imposed?

Reply. Negative, if there is question of hidden sins. - Thus the Roman Ritual. But it is otherwise for public sins. Nevertheless, if public penance is not so necessary, the Confessor ought not to impose it upon one refusing it, since his salvation can otherwise be obtained and the scandal repaired ⁸. - St. Lig., no. 512.

⁸ Certainly there is no discussion here of the satisfaction which the ancient discipline of the Church exacted from the faithful on account of certain crimes; for that custom has become obsolete in the Church, nor did its imposition pertain to the minister of sacramental confession. Therefore, there remains the case of some enormous scandal which ought to be repaired; and some adduce the example of a man who ought publicly to restore the honor which he publicly injured. Nevertheless, this example seems less pertinent to the matter, because if perhaps the penitent is bound to this by the natural law itself, it will not be free for the Confessor to enjoin or not enjoin it upon him. But the same must be said whenever a scandal given requires public reparation; for the penitent will be bound to this even if it is not enjoined by the Confessor as sacramental satisfaction. Besides, public scandals of this kind can generally be repaired otherwise, for example, if someone publicly approaches the Sacraments, devoutly visits churches, hears Mass, enrolls in a pious confraternity, etc. And if public reparation of this kind is not necessary, the Doctors, according to the testimony of St. Alphonsus (bk. 6, no. 512), commonly agree that it is not to be imposed upon one who resists.

QUESTION 8. Can a work otherwise owed be imposed as penance?

Reply. Affirmative. The reason is that, since that work is satisfactory, it can well be elevated through the keys to the merit of sacramental satisfaction. - St. Lig., no. 513, and others commonly ⁹.

⁹ The common doctrine holds that, through the imposition of a work otherwise commanded, that part can be supplied which cannot be hoped for from other works because of the frailty of the penitent. But it is readily evident that, by parity of reason, this holds for those whose condition and circumstances scarcely permit fitting satisfaction to be rendered either through fasting, alms, or prayers, however much they may be of good will; for charity can counsel the Confessor to furnish them this means suited to paying punishments in this life. Moreover, even if a sufficiently fitting satisfaction has been imposed upon the penitent, nothing prevents the Confessor, especially where the penitent signifies that he desires it, from adding this aid for making more abundant satisfaction.

Resolutions. - 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 his whole life. Indeed, ordinarily not even penances for a long time, for example, for a year or for five months, are to be imposed. - St. Lig., Homo Apostolicus, no. 52; Lacroix, etc.

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

Nor are fasts to be imposed upon children, countrymen, or workmen wearied by continual labor; nor upon sons and daughters of a household who, by fasting, would cause astonishment to their parents or even offend them. Nor are pilgrimages, prolonged prayers, or generally alms to be enjoined upon women placed under the authority of a husband, just as neither upon the poor who procure their livelihood by continual labor.

Penances involving many diverse works are not to be imposed, because they could not be retained in memory; nor, at least ordinarily, are penances too repugnant to nature, for example, to make the sign of the cross with the tongue upon the ground, to visit enemies, etc. It is also generally imposed imprudently ¹⁰ upon children that they ask pardon of parents, or of others, for disobedience, irreverence, or petty thefts; because these penances often render confession odious and are very often omitted, etc.

¹⁰ The fruit of this imprudence will not rarely be found to have been this: that children, not daring either to ask a change of penance from the Confessor or to ask pardon from parents or others, and much less afterward daring to confess the sin of omitted penance, began a series of sacrilegious confessions and prolonged it for many years with sacrilegious Communion added.

Vol. II, Treatise On the Sacrament …, Pt. II, Ch. III, Art. II, Appendix. On Penances More Usefully Imposed

I. Works of Piety

- 1. Vocal prayers: the Our Father, Hail Mary, Creed, Litany of the Blessed Virgin, the Rosary or its third part; morning and evening prayers.

Mental prayers, discreetly and according to the capacity of the penitent; for the uneducated, some thought concerning hell, death, or the Passion of Christ, in the morning or evening, for example, for the length of one Hail Mary.

Acts of Faith, Hope, Charity, contrition, confidence in God, conformity to the divine will, and a purpose of not sinning..., so many times ¹..., for example, morning and evening, especially in temptations or dejection of mind.

¹ These and other things of this kind seem to be matter for counsel rather than for any obligation, because they are easily delivered to forgetfulness and consequently give place to anxieties. The same is also to be said of the things which the Author proposes in the following number.

An offering of oneself to God first thing in the morning; the sign of the cross; various aspirations or ejaculatory prayers to Christ, to the Heart of Jesus, to the Blessed Virgin, or to the Guardian Angel. Ordinarily these are not to be multiplied.

The exercise of the Way of the Cross, especially when it is made in common; novena prayers in honor of the Blessed Virgin or some Saint.

Hearing sermons or catechism; attendance at the Offices of the Church, for example, solemn Mass, Vespers, etc.; or at spiritual exercises, the pious exercise of the Marian Month, or other things of this kind, at least several times.

A general examination of conscience in the evening, at least for a short time; likewise a particular examination concerning some defect or some evil habit, with a firm purpose of amendment ².

² These things are generally too difficult and exacting, unless perhaps there is question of persons already accustomed to this or that exercise.

A visit to any Church or Altar, or to some particular one, in order to pray for something there or to ask for the grace of sinning no more.

Pious reading, for example, for a quarter of an hour on Sunday, or one or another chapter, for example, of the Imitation of Christ, the Lives of the Saints, or another pious book, etc.

Frequenting the Sacraments on such a day, or at such a time, or so many times. Here the Confessor should act cautiously and should not impose upon those who confess rarely the obligation of approaching the tribunal of penance once or twice a month for a year; but he should not enjoin this except for one, and perhaps another, occasion, and only upon penitents who willingly accept it ³.

³ Add: and who offer a prudent hope concerning the future execution of the purpose.

II. Works of Mortification

Fasting, either complete according to the laws of the Church or partial according to the physical and moral strength of the penitent. Nevertheless, a penance of this kind is not to be imposed except rarely and only upon those who will willingly accept it.

Some subtraction of food which can in no way harm the health of the body or the duties or labors of the penitent, for example, half of the customary breakfast on Friday, Saturday, or the vigil of some feast, etc.

Abstinence from wine or intoxicating liquor on such a day or at such a time, or not exceeding a certain quantity.

Some subtraction of ordinary sleep, especially by rising earlier in the morning, or at a determined hour as a remedy for sloth, or even for guarding against impure temptations.

Praying on bended knees or with arms extended in the form of a cross ⁴; kissing the ground for the sake of humility; making brief pilgrimages.

⁴ But a prayer of this kind ought to be brief, namely, lest it harm health.

Vol. II, TREATISE ON THE SACRAMENT …, PART SECOND: ON THE SUBJEC…, OR ON THE ACTS OF THE PENI…, Ch. III, ARTICLE I: ON THE IMPOSITION OF PENANCE · Vol. II, TREATISE ON THE SACRAMENT …, PART SECOND: ON THE SUBJEC…, OR ON THE ACTS OF THE PENI…, APPENDIX: ON PENANCES MORE USEFULLY IMPOSED

Sometimes offering to God illnesses, diseases, or other miseries of life that occur, by bearing them patiently ⁵.

⁵ These things also are matter rather for counsel and exhortation. The last particular, however, is enjoined altogether less prudently, because it furnishes an occasion of sinning in many ways; moreover, even setting this aside, it will remain too obscure and uncertain how far this obligation extends and what certain matter of it exists.

…and 13 more passages — all of them are listed on the topic page.

Tanquerey

Adolphe Tanquerey, S.S. — 7 passages

Vol. I, Matrimony, and Holy Orders, On Penance (Volume I), Moral Part — Chapter I: On the Duties of the Penitent

n. 340.

§ II. On the Qualities of Sacramental Penance

I. Principle: The confessor must enjoin salutary and fitting satisfactions, according to the quality of the crimes and the ability of the penitents. It is certain from Trent, cited above (n. 336).

¹ St. Thomas, Suppl., q. 15; Suarez, disp. XXXVIII, sect. 4-6; Lugo, disp. XXV, n. 60-67; Salmant., cap. 10, n. 26-47; Lacroix, n. 1233 sq.; Billuart, l. c.; St. Alphonsus, l. c.; Lehmk., n. 355-362; Ballerini P., l. c.; Hilarius a Sexten, l. c.; Genicot, n. 312 sq.; Noldin, n. 289 sq.; Ami du Clerge, l. c., 1048 sq.; Gaume, Manuel, n. 402 sq.

1° Satisfactions of this kind must be salutary, that is, apt for promoting the salvation and spiritual good of the penitent; and therefore both vindicative, for punishing and expiating past sins, and medicinal, for guarding against future relapses. Now every supernaturally good work is penal or vindicative, since it is arduous to refer our works to God. But in order that it be medicinal, it must heal the wounds of the soul and remove vicious habits, acquired by living badly, by contrary actions of the virtues. Therefore let the confessor take care, "as far as can be done," says the Ritual, "that he enjoin penances contrary to sins: for example, alms upon the avaricious, fasts or other afflictions of the flesh upon the lustful, offices of humility upon the proud, exercises of devotion upon the slothful." Yet this is not to be understood in such a way that different satisfactions are enjoined for each sin accused by the same penitent, but that a contrary penance is imposed for the graver sin into which the penitent will relapse more frequently.

n. 341.

2° They must be fitting, that is, proportioned to the gravity of the crimes, to the quantity of penalty which remains to be paid, and also to the ability of the penitents.

(A) Proportioned to the gravity of the crimes: for the confessor is bound to this as judge and physician. Hence a confessor sins gravely who, without just cause, enjoins a light penance for sins certainly mortal;¹ for if they are doubtfully grave, a grave satisfaction is not required, since in doubt odious things are to be restricted.

¹ According to D'Annibale (n. 347), then only does the confessor sin mortally when he enjoins the very lightest penances for the gravest sins.

Now, according to present discipline, that penance is judged grave which corresponds to a work which is imposed or can be imposed under grave obligation by the Church, for example, to hear Mass once, to fast, to recite the rosary, indeed even a third part of the rosary, or five decades, to read the Office of the Blessed Virgin Mary, or the seven Penitential Psalms, the Litany of the Saints with the prayers that follow, to make the way of the cross, to meditate or read a pious book or perform other works for a quarter of an hour. But a light penance is judged to be the psalm Miserere or one of the customary psalms, the Litany of Loreto or of the Most Holy Name of Jesus or of the Sacred Heart, acts of faith, hope, and charity, five times the Our Father and Hail Mary. Nevertheless a penance light in itself can become grave if the penitent must recite it not once, but several times.

If not one, but several mortal sins have been committed, regularly a graver penance must be enjoined, and indeed one graver in proportion as the sins are more numerous and graver; not, however, in an arithmetical proportion, so that for one hundred mortal sins it would be one hundred times greater; for if the matter were so, already it would be morally impossible to fulfill the penance.

n. 342.

(B) Proportioned to the quantity of penalty which remains to be paid: -

(a) Granted that the contrition was more vehement, by that very fact the temporal penalty to be paid is lessened, and therefore the penance can be less. From this, however, it does not follow that no satisfaction is to be enjoined when sorrow is very intense, because the confessor does not know whether it is so vehement that it deletes the whole temporal penalty. Besides, one so disposed will willingly accept a grave penance.

(b) A lighter satisfaction can also be enjoined at the time of a Jubilee, or on the occasion of gaining a plenary indulgence, because by indulgences the temporal penalty is extinguished or lessened. Indeed, formerly certain theologians contended that in these circumstances sacramental penance could be altogether omitted: yet Benedict XIV and Leo XII rejected this, warning that some penance must be imposed on those who are to gain the jubilee.¹

¹ Benedict XIV, Constitution Inter praeteritos; Leo XII, Constitution Caritate Christi.

(c) Certain saints were accustomed to enjoin a light penance, because they themselves made satisfaction for penitents by fasting, mortifications, and other arduous works; this can be done, for, by virtue of the communion of saints, the satisfactions of one can profit another.

n. 343.

(C) Proportioned to the ability of the penitents, or, as the Ritual says, "with regard had to the state, condition, sex, age, and disposition of the penitents"; in other words, according to their strength and dispositions.

(a) According to the penitent's strength; thus a light penance is to be enjoined upon the sick, because they are not capable of fulfilling a graver one; but if hope of recovering health shines forth, it is expedient that another work be enjoined to be performed conditionally (that is, if he recovers). When the sick are very weak, the confessor laudably assists them to fulfill the penance immediately; otherwise they could forget it. - Likewise, fasts are not to be imposed on children or youths who are not robust, or on workmen wearied by continual labor; nor lengthy prayers or pilgrimages on servants and maids, or even on women placed under the authority of a husband; nor alms on the poor; nor any work which conflicts with the duties of one's own state.

Nor should perpetual penances be enjoined, for example, entrance into a religious order, - or penances for a long time, for example, for a year, for five months, etc., because such penances generate anxiety, and, after some time, easily fall into oblivion; and if various confessors were to do this, penitents would be bound by innumerable bonds, to the great detriment of souls. Nor should penances be intricate; otherwise they will be given over to oblivion. - Hence, if the recitation of some prayer is prescribed for six or eight days, it is expedient to warn the penitent that, if he omits to recite it on one day, he can recite it on the following day, so that anxieties may thus be avoided. In one word, let nothing too arduous be imposed, either in itself or relatively to various penitents; for example, regularly children should not be ordered to ask pardon from their parents for disobedience or for petty thefts, lest confession be rendered odious to them.

n. 344.

(b) According to the dispositions of the penitent; namely, no satisfaction should be enjoined which the penitent probably will not accept or will not perform; for example, he should not be ordered, by way of penance, to visit enemies or to ask pardon from the one whom he offended, when it is foreseen that this is altogether repugnant to him.

Hence, with St. Charles Borromeo and St. Francis de Sales admonishing,¹ sometimes it helps to ask him whether he can perform the penance imposed on him; otherwise the confessor will lessen or change it. "It is safer," says Gerson,² "with a small penance which is willingly undertaken and will likely be fulfilled, to lead the confessed to purgatory, than with a great one not to be fulfilled to hurl them into hell." For experience shows that many are deterred from confession by fear of receiving an excessive penance.³

¹ St. Charles Borromeo, Instruct. Confess., ap. Acta Eccles. Milan., t. I, p. 655-656, Lyons edition, 1683; St. Francis de Sales, Avertissement aux Confesseurs, Oeuvres, t. VI, p. 143, Vives edition.

² Regula Mor., p. 2, c. de Poenit., ap. St. Alphonsus, n. 509.

³ To the point St. Thomas, Suppl., q. 18, a. 4: "And because satisfactory penalties to be inflicted are medicines, just as medicines determined in the art are not suited to all... so also satisfactory penalties determined in the canons are not suited to all, but must be varied according to the judgment of the priest regulated by divine instinct. Therefore, just as a physician sometimes prudently does not give a medicine so efficacious that it suffices for curing the disease, lest because of the weakness of nature a greater danger arise, so also the priest, moved by divine instinct, does not always enjoin the whole penalty which is due to one sin, lest someone weak, from the magnitude of the penalty, despair and withdraw wholly from penance." Cf. St. Alphonsus, n. 510, with the authorities cited there.

n. 345.

1° On the part of the penitent, the principal causes are: (a) bodily infirmity, or weakness of mind, from which it happens that he can fulfill a proportionate penance only with difficulty.

(b) Moral infirmity, from which it is greatly feared that the penitent, although sufficiently attrite, will not pay a grave penance; then, moreover, it is expedient that, besides a light supererogatory work enjoined, another work be added which is already prescribed from elsewhere, for example, hearing Mass on Sunday, abstinence from meat on Friday.

(d) A founded hope of enticing the sinner to more frequent use of the sacraments, if a lesser penance is enjoined, since by reception of Penance and the Eucharist the temporal penalty due to sins is lessened; or of inducing him voluntarily to inflict greater penalties upon himself.

n. 346.

2° On the part of the confessor, the will of making satisfaction for penitents, such as there was in certain saints, for example, St. Francis Xavier, who was accustomed to expiate the offenses of penitents by bloody scourgings.

3° On the part of the Church, which on certain occasions grants a plenary indulgence either in ordinary form, or under the form of a Jubilee, through which the penalty due to sin can be paid in full, when the things to be placed have been placed.

In these various cases, however, it is expedient to warn penitents concerning the insufficiency of the work enjoined, so that they may voluntarily make satisfaction in other ways.

Prümmer, Manuale Theologiae Moralis

Dominic M. Prümmer, O.P. — 5 passages

Vol. III, Pt. II, Tr. V, Ch. II, Art. III, § 2. On the Necessity of Imposing Satisfaction

n. 394.

394. Principle 1. The confessor not only can, but also regularly must impose satisfaction upon the penitent.

The confessor can impose a satisfaction of this kind both because he has the power not only of loosing from punishment but also of binding to punishment, and because his operation must be conformed to the operation of God, whose minister he is. But God, after remitting eternal punishment, still inflicts temporal punishments.

The confessor regularly must impose satisfaction, because otherwise he both acts against the intention of God and greatly harms the penitent, since the latter is deprived of the great goods enumerated in the preceding paragraph as effects of sacramental satisfaction. Hence the Council of Trent²⁵¹ establishes: "Therefore the priests of the Lord must impose salutary and suitable satisfactions, according as spirit and prudence shall suggest, with regard both to the character of the crimes and to the capacity of the penitents, lest, if perhaps they connive at sins and deal too indulgently with penitents by imposing certain very light works for most grave offenses, they become participants in the sins of others." It is said, however: regularly, because per accidens the confessor is not bound to impose satisfaction, for example, if satisfaction is impossible for the penitent, as at the extreme point of death when the penitent is so weak that he can no longer perform any act. Nevertheless, even in this case it is expedient to impose a very light satisfaction which the priest himself immediately performs with the penitent, for example, to invoke the name of Jesus or to kiss an image of the Crucified. Besides this case of extreme infirmity, certain authors adduce two others: 1. when the confessor knows by divine revelation that all the temporal punishment of the penitent has already been remitted; 2. when the penitent, after absolution has already been received, again accuses himself of necessary matter and again receives absolution. It is better, however, in this second case to impose a new, although light, penance, or at least to impose anew the penance imposed because of this matter accused. St. Alphonsus,²⁵² however, does not admit this last course, because the same work cannot be imposed again under the same title.

²⁵¹ L.c. (Denz., n. 905). The same is established by the Code of Canon Law, c. 887.

²⁵² Theol. mor. l. 6, n. 513, dub. 2.

n. 395.

395. The gravity of this obligation certainly exists per se if there is question of satisfaction to be imposed for mortal sins not yet directly remitted. Thus all teach. Hence a confessor sins gravely who knowingly neglects to impose satisfaction upon a penitent who has confessed grave sins, unless, however, it is impossible for the penitent to fulfill any satisfaction, as if he is deprived of his senses or near death.

The controversy among theologians concerning the obligation of imposing satisfaction if the penitent accuses himself only of venial sins or of mortal sins already remitted has no practical utility, since all admit that satisfaction must always be imposed upon a penitent capable of fulfilling it. For the confessor would fail in his office, would irreverently deprive the sacrament of an integral part, and would harm the penitent if he voluntarily omitted imposing a penance.²⁵³

Satisfaction is to be imposed before absolution, as the Roman Ritual rightly prescribes. For the penitent must accept the penance to be fulfilled before he is worthy of absolution. Hence those confessors act wrongly who are accustomed to enjoin the penance after absolution. If, however, the confessor has perhaps forgotten to impose the penance before absolution, he can afterward supply this.

²⁵³ Lugo (De sacr. poenit., disp. 25, n. 49), Noldin-Schmitt (De sacr.¹⁷, n. 301), and others teach that the confessor has only a light obligation to impose satisfaction upon a penitent who has confessed light sins.

n. 396.

396. Principle 2. The quantity and quality of the penance must be determined both according to the character and number of the crimes and according to the capacity of the penitents. Thus the Council of Trent²⁵⁴ and the Code of Canon Law, c. 887.

Therefore for a grave sin a grave satisfaction must also per se be imposed, and a confessor who without a just cause imposed a very light satisfaction for grave offenses would without doubt sin. The more numerous and greater the offenses committed are, the greater the satisfaction to be imposed; but one must not proceed mathematically, so that, for example, one who confessed ten mortal sins would receive a penance ten times graver than if he had accused himself of one mortal sin. Hence it is better to impose upon the penitent a lighter satisfaction which will be willingly and perfectly fulfilled than to exact a greater one which will be neglected or fulfilled defectively. Hence that saying of Gerson: It is safer with a small penance which is willingly undertaken and will more probably be fulfilled to lead those who have confessed into purgatory than with a great penance which will not be fulfilled to cast them headlong into hell.²⁵⁵ In the ancient Church severe penances were customarily imposed for grave sins, as is evident from the ancient Penitential Canons. From the present practice of the Church, however, that penance is considered grave which, if it were otherwise commanded by the Church, would bind under grave obligation. Hence a grave satisfaction is, for example, to hear Mass, to fast for one day, to recite five decades of the Rosary or the Litany of All Saints with its prayers, and other similar things. But the recitation of the Litany of Loreto, three decades of the Rosary, or the Psalm Miserere is not considered a grave penance. It is evident of itself that a penance which in itself is light, such as five Our Fathers, becomes grave if the penitent must fulfill it repeatedly, for example, for a month.

²⁵⁴ Sess. 14, c. 8 (Denz., n. 905).

²⁵⁵ Cf. St. Alphonsus, Theol. mor. l. 6, n. 510.

n. 397.

397. Satisfaction can be diminished for many causes, since attention must be given not only to the gravity of the sins but also to the capacity of the penitent. Causes of this kind are chiefly:

a) Bodily infirmity.

Hence light penances ought to be enjoined upon the sick, nor is it ordinarily expedient to impose upon them some penance which they must fulfill after health has been recovered. It is salutary, however, if the confessor counsels them patiently to endure the pains of illness in satisfaction for their sins.

b) Spiritual infirmity.

Namely, if it is rightly feared that a graver penance would harm rather than profit the soul of the penitent. St. Thomas²⁵⁶ wisely notes to the point: "It seems sufficiently fitting that the priest not burden the penitent with a grave burden of satisfaction, because, just as a small fire is easily extinguished by many pieces of wood placed upon it, so it could happen that the small effect of contrition recently aroused in the penitent would be extinguished because of a grave burden of satisfaction, with the sinner falling altogether into despair." When the confessor fears that the penitent will not accept a graver penance, he acts prudently if he imposes a work already commanded from elsewhere, for example, the hearing of Sunday Mass.

c) Great and extraordinary contrition.

For it is thought already to have destroyed all temporal punishments. Thus Cajetan²⁵⁷ and others. Nevertheless, a penitent who has truly been struck by so great a contrition willingly accepts a suitable satisfaction, and therefore then, unless other reasons are added, it is not fitting to diminish the penance, since the penitent would thus be deprived of an efficacious spiritual good.

d) A time of jubilee or of plenary indulgence.

Certain older theologians are reported to have taught²⁵⁸ that satisfaction should not be imposed upon those penitents who intend to gain a plenary indulgence; but Benedict XIV rejected this doctrine.²⁵⁹ The reason is that no one can be certain that the indulgence was truly received, and moreover, although the penitent gains the indulgence, he must still fulfill the satisfaction lest the sacrament remain incomplete. The confessor acts excellently if he enjoins prayers enriched with indulgences as penances, or if he counsels the penitent to strive to gain indulgences. For then the penitent simultaneously performs the penance and gains the indulgence.²⁶⁰

e) Satisfaction to be rendered by the confessor himself for the penitent.

Certain confessors, led by fervent zeal and imitating the example of Christ, who made satisfaction for the sins of the whole world, have made and do make satisfactions for penitents. Although proposition 15, "that the penitent can by his own authority substitute another for himself who may fulfill the penance in his place,"²⁶¹ was proscribed by Alexander VII, nevertheless nothing prevents the confessor himself from assuming not the whole but a partial satisfaction of the penitent. For because of the communion of saints, vicarious satisfaction is given.

²⁵⁶ Quodl. 3, q. 13, a. 28.

²⁵⁷ Summula, s.v. "satisfactio."

²⁵⁸ St. Alphonsus (Theol. mor. l. 6, n. 519) cites for this opinion Lugo, Suarez, Toletus, and even St. Thomas (Suppl., q. 25, a. 1 ad 3 and 4), but the mind of these authors is not so clearly established, and especially St. Thomas does not seem to teach it.

²⁵⁹ Constitution Inter praeteritos, § 65, December 3, 1749; cf. the Constitution of Leo XII, Caritate Christi.

²⁶⁰ Sacred Congregation of Indulgences, June 14, 1901; Code of Canon Law, c. 932.

²⁶¹ Denz., n. 1115.

n. 398.

398. The quality of satisfaction must be conformed to the condition of the penitent. In general, all good works can be enjoined as a salutary penance, but especially works of religion, charity, and mortification, or prayer, almsgiving, and fasting.²⁶²

a) Per se, nothing indeed prevents a merely internal work, such as meditation, from being enjoined as a salutary penance, since in the present state of affairs even acts of the mind are laborious. Nevertheless, in practice it is better to impose, besides a merely internal work, also some sensible work as satisfaction, because satisfaction pertains to the sensible sign of the sacrament at least as an integral part.

b) Per se, even cessation from a good work which is not necessary could be imposed, for example, to omit Mass on weekdays. For then the penance would not be the cessation itself, but the act of humility and obedience exercised through this cessation. Such a penance is rarely expedient, however, at least if it is imposed alone.²⁶³

c) Even a work to be offered for the departed can be a salutary penance, because then the impetratory effect accrues to the departed, but the satisfactory effect returns to the penitent.²⁶⁴

d) Even a work already commanded from elsewhere can, when a just cause exists, be imposed as a salutary penance, as St. Alphonsus^264a teaches with many authors against a few. For that work can be elevated through the keys to the merit of sacramental satisfaction. Therefore, just as one who on a feast day hears Mass which is also due by vow has a twofold merit, so one who fulfills as a penance a work commanded from elsewhere acquires a twofold merit. Nevertheless, ordinarily this is not to be done, and unless the confessor expressly declares that he is enjoining a work already prescribed from elsewhere, the penance is presumed to be a work of supererogation. Hence a penitent who received as a salutary penance the hearing of Mass on Sunday is bound to hear two Masses. But if the confessor expressly imposed a work due from elsewhere, and nevertheless the penitent voluntarily omitted it, there is a twofold sin, namely, transgression of the law and omission of the penance.

e) In general, it is not expedient to impose a public penance, either for occult sins, as the Roman Ritual establishes, or for public sins, because such public penances are accustomed to render the sacrament odious. If, however, the sin committed was public and truly scandalous, then it is left to the prudence of the confessor to impose a public penance for the reparation of the scandal.

f) Unsuitable penances are all those which are not proportioned to the capacity of the penitent, for example, fasts for children, country people, or laborers; lengthy prayers or pilgrimages for children of a family; penances repugnant to nature, such as making the sign of the cross upon the ground with the tongue, or visiting enemies. St. Alphonsus²⁶⁵ exclaims: "How imprudently confessors conduct themselves who impose great penances which they foresee the penitents will not fulfill!"

²⁶² Cf. St. Thomas, Suppl., q. 15, a. 3.

²⁶³ Cf. St. Alphonsus, Theol. mor. l. 6, n. 514.

²⁶⁴ Cf. Catech. Rom. P. 2, c. 5, at the end of q. 63.

^264a L.c., n. 513.

²⁶⁵ Theol. mor. l. 6, n. 510.

Marc, Institutiones Morales

Clement Marc, C.SS.R. — 6 passages

Vol. II, Part Third: On the Sacrame…, Tr. V, Diss. II, Ch. III, Article I: On The Imposition Of Penance

n. ¶1715.

Principles. I. The confessor, in giving absolution, is bound TO IMPOSE a penance, or satisfaction. - This is clear from Trent, sess. 14, cap. 8, where it is said: "Therefore the priests of the Lord ought, insofar as the spirit and prudence shall suggest, according to the quality of the crimes and the faculty of the penitents, to enjoin salutary and fitting satisfactions; lest, if perhaps they wink at sins and act more indulgently with penitents by enjoining certain very light works for very grave offenses, they be made participants in the sins of others."

Therefore the confessor sins if he does not impose penance; and indeed he sins GRAVELY if the confession has been made concerning mortal sins. For by force of his threefold office he must do this: as minister, consult the integrity of the Sacrament; as judge, take vengeance upon sins; and as physician, provide medicine by which the spiritual infirmity of the penitent may be driven away. But if the confession was about venials or about mortal sins already confessed, it is probable that the confessor does not sin gravely if he imposes no penance. Thus Lugo, the Salmanticenses, and others, against Suarez and others, who also probably teach the contrary. But finally, if fulfillment of the penance is impossible, for example in the article of death, there will be no sin.¹ (cf. n. 1854, 5.)

Let it be noted: 1. Penance is regularly to be imposed before absolution. The reason is that thus the order of judgment is preserved, which requires that the accused first promise satisfaction before he is absolved. Yet if it has been omitted through forgetfulness, it can be imposed immediately after absolution, both because thus it is still morally united to it, and because the aforesaid order is not essential.²

If the penitent, when absolution has already been given, accuses a new sin, a new penance, at least a light one, must be imposed on him. For the prior one is not judged to be valid; because, although a work already due from another precept can be imposed, nevertheless a work due from the same title of sacramental satisfaction cannot be imposed.³
If absolution is deferred, satisfaction can already be imposed the first time, both so that relapse may be guarded against, and so that afterward a lesser penance may be imposed.

n. ¶1716.

II. The QUANTITY of penance must be PROPORTIONED both to the sins and to the faculty of the penitent, according to the prudent estimation of the confessor. This is clear from Trent, loc. cit., and from the Roman Ritual, where it is read: "Finally, let the confessor enjoin a salutary and fitting satisfaction, insofar as the spirit and prudence shall suggest, account having been taken of the state, condition, sex, and age, and likewise the disposition of the penitents."

We said, 1. proportioned to the sins; hence of itself grave penance is to be imposed for mortal sins, light penance for venials or mortal sins already confessed. Moreover, that is to be judged a GRAVE PENANCE, at least according to the present custom of the Church, which corresponds to a work which is enjoined by the Church under grave obligation, or which would of itself oblige under grave obligation if it were prescribed. - Hence a grave penance, and one ordinarily sufficient for grave sin, is to hear one Mass, to fast on one day, to recite the Rosary, even only the third part, the Little Office of the B. V. M., the Litanies of the Saints, the Penitential Psalms, to perform the Way of the Cross, to meditate for a third part of an hour, and similar things. But to recite the Psalm Miserere, or five Pater and Ave only once, would not be grave.⁴

We said, 2. proportioned to the faculty of the penitent, according to the prudent estimation of the confessor. But the prudence of the confessor consists chiefly in this: that he first have before his eyes the spiritual good of the penitent, then the vindication of divine justice; for, from the nature of the Sacrament, one must intend the amendment and salvation of the penitent more than satisfaction and punishment.⁵

And hence it is why penance can be DIMINISHED for many reasons, namely: 1. If the penitent approaches very contrite, or after he has done many penal actions, because he has already made satisfaction fittingly. - 2. If he approaches in the time of Jubilee or of plenary Indulgence, because by fulfilling the required conditions he already undergoes punishment and makes satisfaction. Yet some penance must always be imposed, as Benedict XIV declared,⁶ both because no one can be secure about gaining the whole Indulgence, and because the Sacrament must always be made integral.⁷ - 3. If the penitent is infirm in body, since the Ritual says: "Let the priest remember that grave penance is not to be enjoined on the sick, but only that penance which, if they recover, they may perform at an opportune time." - 4. If he is infirm in spirit, so that it is prudently feared that he will omit a penance proportioned to the faults. For thus they commonly teach, and deservedly; because, as our Holy Doctor says:⁸ "Although, according to the reason of divine justice, satisfaction adequate to sins is required, nevertheless, from divine clemency, account must be had of the powers of penitents, both of body and of soul."

n. ¶1717.

You will ask whether the confessor can, for grave faults, impose a grave penance under a LIGHT obligation? The affirming opinion is more common and more probable, because the legislator, such as the priest is whom Christ established as judge, can prescribe grave matter under light obligation. - In practice, indeed, such a manner of acting ought not to be held, at least ordinarily, because from Trent a condign penance according to the quality of the crime is to be imposed. - Yet the confessor will be able to hold it thus licitly, indeed usefully, so that after first imposing a grave penance, and indeed under grave obligation, he adds another graver one under light obligation; if the penitent fulfills it, he indeed satisfies sacramentally, but if he neglects it, he is not burdened with grave fault. "But I by no means approve," says St. Alphonsus,⁹ "what Medina and others say, namely that a confessor can sometimes enjoin a penance without any obligation. This, I say, is altogether improbable; for a legislator can make and not make a law; but if he makes it, he certainly cannot make it without obligation, since law must necessarily oblige at least under light obligation."

From what has been said you will gather: 1. How imprudently confessors act who impose great penances which they foresee penitents will not fulfill. - "O how many unlearned confessors are found," St. Alphonsus exclaims,¹⁰ "who do not hesitate to absolve those who are either in a proximate occasion of sinning or indisposed recidivists, and foolishly think that they are curing them by imposing grave penances on them! From this it happens that those persons, although they accept the penance so that they may seize absolution, nevertheless, after absolution has been obtained, because no remedy is prescribed to them by which they may be preserved, shortly relapse miserably, do not fulfill the penance, and, deterred by its gravity, afterward abhor confession, and thus languish longer in sins."

"Outside the case of very grave infirmity or most vehement contrition, the confessor would not act well if for mortal faults he enjoined a penance light in itself, which brings a light obligation." Hence St. Thomas of Villanova wisely notes: "In my judgment you will accomplish this if you enjoin one easy penance and counsel a sharper one."¹¹

n. ¶1718.

III. The QUALITY of the penance must be so determined that the satisfaction is at once VINDICATIVE and MEDICINAL. - This is clear from Trent, sess. 14, cap. 8, where it is said: "But let them have before their eyes that the satisfaction which they impose is not only for the custody of new life and the medicine of infirmity, but also for the vengeance and chastisement of past sins."

Moreover: 1. VINDICATIVE OR PENAL works are reduced chiefly to these THREE: prayer, alms, and fasting, which are opposed to sins committed against God, against neighbor, and against oneself. By PRAYER is understood whatever regards the worship of God, as confession, communion, visitation of a church, etc.; by ALMS, any work of mercy; and by FASTING, any affliction of the body. - For the rest, every good work is valid for penal satisfaction, as is commonly taught; for, in the state of fallen nature, every virtuous action has the character of punishment from this, that, original justice having been lost, we are all inclined to earthly things and our own advantages.¹²

MEDICINAL satisfactions are those which heal the remains of sins, that is, which remove evil habits, restrain depraved desires, remove occasions of sinning, and cut away the roots or causes of sins. Such are acts of virtues, internal and external, opposed to the vices of the penitent. Wherefore the RITUAL admonishes: "Let the confessor take care, as much as can be done, to enjoin penances contrary to the sins, as alms to the avaricious, fasts or other afflictions of the flesh to the lustful, offices of humility to the proud, and exercises of devotion to the slothful." For making these things clear, the following will help.

n. ¶1719.

Questions. Q. 1. What works generally CAN or CANNOT be imposed?

Resp. 1. Not only external and supererogatory works can be imposed, but also: 1. Internal works, as acts of charity, contrition, mental prayer, etc., because they are of themselves meritorious and are made external or sensible through imposition and acceptance. - 2. Works already due from elsewhere, for example hearing Mass on a feast day, fasting on a vigil, because, since they are of themselves satisfactory, they can be elevated through the power of the keys to the merit of sacramental satisfaction. Yet other works are to be joined to these, unless the frailty of the penitent suggests otherwise; for it is equitable that the sinner feel the weight of sin. - But neither can a work already due under the title of sacramental satisfaction be imposed. - 3. Works to be applied to others, whether deceased or even living; for satisfaction, in this case, stands on the part of the good will by which the penitent applies his work to others. - 4. Cessation from a good work, for example from Communion, because it can be an act of virtue, for example for preserving the obedience of the Confessor. Except if the omission of the customary work provides others an opportunity for judging that such omission was enjoined by the confessor in penance for hidden sin.¹³ Some penance can also be imposed, as St. Alphonsus notes,¹⁴ under condition of relapse, for example: "if you again blaspheme, you will recite such a prayer." But it is expedient that it be imposed for a short time, or until another confession, and that another proportioned penance be added for the sins confessed.

Resp. 2. The following CANNOT be imposed: 1. Entrance into Religion, because it seems too hard. - 2. Marriage, because it requires complete liberty. Yet a penitent who needs this remedy is earnestly to be exhorted to the conjugal state. - 3. Public penance for hidden sins, because the seal of confession would be violated indirectly, and because the Roman Ritual expressly forbids this. But it can be imposed for public sins, as is drawn from these words of Trent: "It is necessary that a condign penance according to the manner of the fault be publicly enjoined upon this public sinner"; understand, if scandal cannot be repaired otherwise.¹⁵

Q. 2. What penances, for the sake of PRUDENCE, are not to be imposed?

Resp. The following are not to be imposed: 1. Perpetual penances, or those lasting for a long time; both because they would induce danger of forgetfulness or excessive anxiety, and because, since such penances perhaps would be imposed on the same penitent by various confessors, he would be bound by innumerable chains and for his whole life. 2. Unusual penances moving the wonder of the people, for example if it were imposed on someone to recite five Pater noster in the middle of the church with arms extended, etc. - 3. Afflictions of the flesh, vigils, fasts, if the penitents are youths, peasants, workers occupied in continual labor, sons in the family whose parents would be displeased by such austerities. - 4. Pilgrimages, prolonged prayers, alms, if the penitents are placed under the power of others, or are so poor that they are bound to procure a living for themselves by continual labor. - 5. Penances involved in many works, because they are easily given to forgetfulness. - 6. Also imprudently, generally, it is imposed on children that they ask pardon from parents or from others on account of disobedience, irreverence, or petty thefts; because these often render confession hateful and for the most part are omitted, etc.¹⁶ - 7. St. Charles Borromeo admonishes that Masses to be celebrated not be imposed; or at least, that the confessor not accept those which he himself has imposed; nor alms to be distributed by himself, lest he fall into suspicion of avarice.¹⁷

Q. 3. What penances OUGHT RATHER to be imposed?

St. Alphonsus responds:¹⁸ "1. As regards practice, this is the rule: that for sins of sensuality, bodily mortifications be imposed; for sins of avarice, alms; for blasphemies, prayers, etc. - Yet it must always be considered what is more expedient or will be more profitable to the penitent. For although in itself it is most useful to impose frequentation of the Sacraments, mental prayer, and alms, yet it is accustomed to happen that such works turn to harm for those who are not at all, or little, accustomed to them.

"2. The penances which are usefully imposed on all, generally, are the following: - To join oneself to some Congregation; - to elicit every evening, at least for some time, an act of sorrow; to renew every morning the good purpose, and to say with St. Philip Neri: 'Lord, do not remove Thy hand from me today, lest I be made a traitor to Thee'; - to visit daily the Most Holy Sacrament of the Altar and some Image of the Virgin Mother of God, and during this visitation to ask earnestly for holy perseverance; - to recite the Rosary; - and both morning and evening to say three Ave Maria to the Blessed Virgin, with this little prayer: My Mother, help me today, lest I sin against God; this slight penance, namely to recite the Angelic Salutation three times with the aforesaid little prayer, I am accustomed to impose on all those who do not yet do it; - when going to bed, to say: 'At present I ought to be in the fire of hell'; or these other words: 'The day will come when I must die in this very bed'; - to read daily, especially if they are ecclesiastics, some spiritual book."

n. ¶1720.

Admonitions. 1. It will not be beside the point to add here the things which St. Charles Borromeo wisely admonishes thus: "Let the confessor impose such a penance as he judges can be fulfilled by the penitent. Hence sometimes, if he sees it expedient, let him ask whether he can, or whether he doubts that he can, perform the penance imposed on him; otherwise he will change or diminish it."¹⁹

As regards the dying, if someone is destitute of the senses, he can be absolved without any penance; but excepting this case, some penance, at least light,

is to be imposed, such as to kiss the crucifix, to invoke the names of Jesus and Mary, at least in the heart, etc. - But it is not expedient to impose on the sick person as penance that he patiently suffer the inconveniences of infirmity; for this could become for him the occasion of many scruples. "On the contrary, the Salmanticenses rightly notice that if the sick person can satisfy through alms, these are certainly to be enjoined by the confessor, since everyone is bound to do that penance which he can."¹ (Cf. n. 1716, and hence 3.)

It is also useful to know the rigor of the penances which were once prescribed in the PENITENTIAL CANONS. Moreover this knowledge is useful both because from them the confessor learns to estimate the gravity of sins which the Church once was accustomed to punish so rigidly, and especially because from this rigor of the canons he will be able to instill in penitents greater horror of sins, so that they may receive a milder penance with a readier soul.²

Konings, Theologia Moralis

Anthony Konings, C.SS.R. — 9 passages

Vol. II, TREATISE ON THE SACRAMENT …, PART SECOND: ON THE SUBJEC…, OR ON THE ACTS OF THE PENI…, Ch. III, ARTICLE I: ON THE IMPOSITION OF PENANCE

n. ¶1381.

1381. Principles. - I. The confessor is held to impose a penance on every penitent who can perform it. The reason is clear, 1° because satisfaction is an integral part of the Sacrament of Penance, having an effect ex opere operato, and a greater effect by force of the Sacrament than without it. But the confessor, as Minister of the Sacrament, is held to procure its integrity as far as lies in him; otherwise he would not be a faithful dispenser; 2° because the confessor is held both to vindicate and to heal. This is clear also from Trent. See St. Alphonsus.

II. The confessor is held to enjoin penances both vindicative and medicinal, suitable and salutary, i.e. in some way proportionate to the number and gravity of the sins, and also to the strength and dispositions of the penitent. The reason is clear from the nature of the matter, since sacramental satisfaction is ordered to the vindication of sins, which are more or less grave, and likewise more or fewer, and also to preventing new faults. This is clear from Trent.

n. ¶1382.

1382. Questions. - Query 1° How great is the obligation of imposing penance?

Resp. 1° This obligation is grave from its genus. The reason is that the obligation regards a grave matter, although from smallness of matter one can sin against it only venially. - Hence the confessor can also sin gravely if, for grave faults, he should impose very light penances without an excusing cause. - Thus commonly.

Resp. 2° As regards venial sins, it is controverted. Some affirm that it is grave, because the enjoining of satisfaction pertains to the rite of this Sacrament; and since this rite was instituted by Christ, it must be held as a grave matter. - But others say that it is light, because a grave obligation of enjoining penance for light faults only cannot be proved, since in this no grave disorder appears; which opinion is probable, as St. Alphonsus says.

Query 2° When must penance be imposed?

Resp. Generally speaking it is to be imposed before absolution: the reason is that thus the order of judgment is observed, which requires that the guilty person first promise satisfaction before he is absolved. But if the confessor from forgetfulness did not enjoin the penance before absolution, he must impose it after absolution. Nevertheless it is not grave to impose penance immediately after absolution; indeed probably it is free from all fault if it is presumed that the penitent will accept the work enjoined upon him.

Query 3° How much penance must be imposed on sinners?

Resp. The quantity of penance cannot be determined universally; but it is left to the prudence and judgment of the confessor. Nevertheless, regularly and per se, he must impose grave penance for mortal sins. Thus from Trent.

Query 4° What penance is judged grave per se for one or another mortal sin?

Resp. A penance is to be judged grave, at least from the present practice of the Church, which corresponds to a work which is enjoined under grave obligation by the Church, or which would oblige of itself under grave obligation if it were prescribed.

Hence a grave penance, and one sufficient for an ordinary grave sin, will be to hear Mass, to fast, to recite the Rosary, even if only of five decades, the Little Office of the Blessed Virgin, the Litany of the Saints, and other similar things; but it would not be judged a grave penance if only the Psalm Miserere were imposed.

Query 5° For what cause can a lighter penance be imposed?

Resp. 1° If the penitent is very weak and infirm in body; concerning this matter the Roman Ritual speaks thus: "Let the Priest remember that a grave and laborious penance is not to be enjoined on the sick, but only that which, if they recover, they may perform at a suitable time." But 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 on him; 2° if there is a prudent fear lest he not fulfill a greater penance, or lest on account of a heavier penance he be turned away from Confession; 3° if a greater penance would probably be more harmful to him than profitable; 4° if the penitent appears very contrite; 5° if there is present a time for gaining a plenary indulgence, especially of Jubilee. For the rest, with grave infirmity, or very vehement contrition, or some other very rare case excepted, the confessor would not act well if for mortal faults he enjoined a penance light per se, which carries a light obligation. For although, if it is expedient, a work may be imposed which, respectively to the sins, is light, nevertheless regularly some grave penance under grave obligation is always to be enjoined, with a heavier one added under light obligation, if it so seems.

Query 6° Can penance be imposed under the condition of relapse?

Resp. Affirm., "provided that," besides, "a proportionate penance for the sins confessed be imposed," because otherwise there would in fact be no penance, if perchance the penitent did not relapse into sin. "But it is not expedient to impose it" beyond a month or another Confession, "because afterward it is easily neglected and sins are multiplied."

Query 7° Can a public penance be imposed?

Resp. Neg., if there is question of hidden sins. - Thus the Roman Ritual. But otherwise for public sins. Nevertheless, if public penance is not so necessary, the confessor ought not to impose it on one refusing it, since otherwise his salvation can be obtained and scandal repaired.

Query 8° Can a work otherwise due be imposed for penance?

Resp. Affirm. The reason is that since that work is satisfactory, it can well be elevated through the keys to the merit of sacramental satisfaction. Nevertheless, in practice this should not be done except on account of the frailty of the penitent. Nor is it to be presumed that the confessor has chosen a work already due, unless either this is established concerning it, or there is a founded presumption. Cf. n. 134. R. ad a).

n. ¶1383.

1383. Resolves. - 1° Perpetual penances are never to be imposed, both because they are wont to induce danger of forgetfulness or excessive anxiety, and because, if such penances are imposed by various confessors on the same penitent, he will be bound at the same time and for his whole life by innumerable bonds. Indeed penances are not ordinarily to be imposed for a long time, e.g. for a year, or for five months.

2° Those satisfactions are never to be imposed which can expose the penitent to the mockery of others, e.g. that he recite in the middle of the Church five Paters with arms extended, etc. - But a fortiori penances are not to be imposed which cannot be fulfilled without the revelation of Confession easily following.

3° Nor are fasts to be imposed on boys, country people, artisans wearied by continual labor; nor on children of a family who by fasting would cast astonishment on their parents, or even offend them. Nor are pilgrimages or lengthy prayers to be enjoined, or generally alms, on women constituted under the power of a husband, just as neither on the poor procuring their living by constant labor.

4° Penances involved in many diverse works are not to be imposed, because they could not be retained by memory; nor, ordinarily at least, penances too repugnant to nature, e.g. to sign the cross with the tongue on the ground, to visit enemies, etc. It is also generally imposed imprudently on boys that they ask pardon of parents or of others, on account of disobedience, irreverence, or little thefts; because they often render Confession odious, and for the most part are omitted, etc. (I) p. 406.

Vol. II, TREATISE ON THE SACRAMENT …, PART SECOND: ON THE SUBJEC…, OR ON THE ACTS OF THE PENI…, APPENDIX: ON PENANCES MORE USEFULLY IMPOSED

n. ¶1.

I. Works Of Piety.

n. ¶1387.

1387. - 1° Vocal prayers, Pater, Ave, Credo, the Litany of the Blessed Virgin, the Rosary, or its third part; morning and evening prayers.²

2° Mental prayers, discreetly, according to the capacity of the penitent; for the unlearned, some thought concerning hell, death, or the passion of Christ, morning or evening, e.g. for the time of one Ave.

3° Acts of Faith, Hope, Charity, contrition, trust in God, conformity to the divine will, purpose of not sinning, ... so many times, ... e.g. morning, evening, especially in temptations or dejection of mind.

4° The offering of oneself to God very early in the morning, the Sign of the Cross, various aspirations or ejaculatory prayers to Christ, to the Heart of Jesus, to the Blessed Virgin, to the Guardian Angel. (Ordinarily they are not to be multiplied.)

5° The exercise of the Way of the Cross, especially when it is made in common; nine-day prayers in honor of the Blessed Virgin or of some Saint.

6° The hearing of sermons, assistance at Offices of the Church, e.g. at solemn Mass, Vespers, etc., or at spiritual exercises, or the pious exercise of the Marian Month, or other things of this kind, at least several times.

7° General examination of conscience in the evening, at least for a brief time; likewise particular examination concerning such a defect, or such a depraved custom, from a firm purpose of amendment.

8° Visit to any Church or Altar, or to some one in particular, to pray something there, or to ask the grace of sinning no more.

9° Pious reading, e.g. for a quarter of an hour on Sunday, or one or another chapter, e.g. of the Imitation of Christ, of the Lives of the Saints, or of another pious book, etc.

10° Frequenting of the Sacraments, on such a day, or at such a time, or so many times. Here the confessor should act cautiously, and should not impose the obligation on those who confess rarely, that they approach the tribunal of penance once or twice in a month for a year; but let him not enjoin this except once, and perhaps another time, and only on penitents accepting it willingly.

n. ¶2.

II. Works Of Mortification.

n. ¶1388.

1388. - 1° Fasting, either entire according to the laws of the Church, or partial according to the physical and moral strength of the penitent. Nevertheless a penance of this kind is not to be imposed except rarely, and only on those who will accept it willingly.

2° Some subtraction of food, which can in no way harm the health of the body, or the offices or labors of the penitent, e.g. half of the usual breakfast on Friday or Saturday, or on the vigil of some feast, etc.

3° Abstinence from wine or intoxicating liquor, on such a day, at such a time, or not to exceed a certain quantity.

4° Some subtraction of ordinary sleep, especially by rising earlier in the morning, or at a determined hour, as a remedy for sloth, or also for preventing impure temptations.

5° To pray on bended knees, or with arms extended in the form of a cross, to kiss the ground for the sake of humility, to undertake brief pilgrimages.

6° To offer to God several times illnesses, sicknesses, or other hardships of life that occur, by bearing them patiently.

7° Sometimes to be deprived of recreation, even honest recreation, e.g. walking; to repress excessive curiosity in hearing, in sight; not to remain so long at the door or windows of the house. This especially suits young women addicted beyond measure to vanity.

8° To chastise the body with moderate discreet mortification, with some scourging, with an uncomfortable posture. - But these are to be enjoined very rarely; indeed they are to be permitted with great discretion.

n. ¶3.

III. Medicinal Penances.

n. ¶1389.

1389. - Since, generally speaking, contraries are cured by contraries, the following penances can be enjoined, or only advised, with discretion, however, with special attention to the quality and greater good of penitents.

1° Brief prayers are to be imposed on penitents who pray rarely and badly, to be performed morning or evening, for about a week. - For the tepid, pious readings, or ejaculatory prayers to be made several times in the day, yet few, and for few days, lest from forgetfulness they be omitted, or trouble the penitent. - For those tempted against Faith or Hope, acts of Faith, Hope, trust, or the recitation of the Apostles' Creed, etc.

2° For blasphemers, external reverence toward God, toward the Cross, ... e.g. to kiss reverently the Crucifix, or sacred images, or to say devoutly: Blessed be the name of the Lord. Praised be Jesus Christ.

3° For lovers of the world and its pomps, some meditation concerning the vanity of worldly things, e.g. when they rise in the morning or seek their bed, or the renewal of the promises made in Baptism.

4° For those who often omit Mass, some supererogatory Mass to be heard, e.g. a double one on Sunday, or one on a weekday, or some visit to the Most Holy Sacrament to be made several times, etc.

5° For those harboring hatred, some works of charity toward the neighbor, e.g. to greet or speak to an enemy, prudently however; prayer and an act of charity for the neighbor in general, and also specially for enemies; the recitation of the Lord's Prayer for the same, especially these words: Forgive us our debts, as we also forgive our debtors.

6° For the lustful, some mortification, or subtraction of conveniences, especially flight of occasions, prayer, frequenting of the Sacraments, frequent renewal of firm purpose, memory of the last things, etc.

7° For thieves and the avaricious, some alms according to their faculties, even if only one coin had to be spent several times on the poor or on the Church. But grave alms are never to be imposed, unless they are accepted willingly.

8° For the proud, certain offices of humility, e.g. to kiss the ground, to visit the poor, or kindly assist them, to treat them humanely, or to elicit various acts of humility, e.g. to say with the publican: Lord, be propitious to me a sinner.

9° For gluttons and drunkards, some subtraction of foods, abstinence from food and drink outside the customary meals, or abstinence from wine on such a day, or a prohibition not to exceed a certain quantity of wine at meals, etc.

Add also the works of mortification which are indicated in n. 1388.

Merkelbach, Summa Theologiae Moralis

Benedict Henry Merkelbach, O.P. — 67 passages

Vol. III, Special Moral Theology: On…, Treatise: On Penance, Third Part: On the Parts o…, Ch. III, Question Second: On the Qu…, Article II: On Sacramental Satisfaction

n. ¶1.

St. Thomas, Suppl., q. 8, a. 7; q. 18, a. 4; q. 14, a. 3, ad 1.

549. Principle. In the sacrament of Penance, satisfactions are to be enjoined according to quantity and quality, fitting for the quality of the crime to be repaired, and for the ability of the penitents. - This is certain from the Council of Trent, sess. 14, c. 8:

"Therefore the priests of the Lord ought, as spirit and prudence shall suggest, according to the quality of the crimes and the ability 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 most grave offenses, they be made participants in the sins of others" (cf. can. 887).

Therefore the priest cannot enjoin satisfaction at will, but according to a reasonable judgment regulated by prudence and divine instinct; with attention to the various circumstances of matters and persons, i.e., to the quantity and gravity of the crimes, and to the quality and disposition of the penitent, he ought to measure and impose them. For satisfactions are ordered to paying the debt and to furnishing a remedy; and therefore they are both vindicative for punishing and expiating past sins, and medicinal, not only for healing present wounds but also for guarding against future ones. Hence they are accustomed to say that penance ought to be: vindicative for past sins, for their vengeance and chastisement; medicinal for removing the present remains of sin, as medicine of infirmity; preservative for guarding against future sins, for the keeping of new life. Now if it is considered as payment of punishment, any penal work whatever is apt for satisfying for the punishment due to any sin, not in the sense that it is equal in quantity, but that any species of punishment suffices; whence, just as one contrition destroys all things, so by the same punishment the honor of God is restored. But if it is considered as medicine preserving, healing, and expelling vices, it is fitting, and sometimes ought, that satisfaction be diverse according to diverse sins, because contrary vices ought to be expelled by contrary virtues; nevertheless prayer has a general influx and is in some way medicine for every moral evil.

It is proved: in the sacrament of Penance, instituted for the destruction of sin and the emendation of the sinner, punishments are ordered not only to paying the debt but also to furnishing a remedy. But the same remedy is not given to all the sick, but a different one according to the different infirmity; indeed, the same is not always to be furnished even to those equally sick, but according to the disposition of the sick person. Therefore neither is the same satisfaction of punishment always to be imposed, but according to the nature of the sin and according to the disposition of the sinner.

"Because satisfactory punishments to be inflicted are medicines, just as medicines determined in the art do not befit all, but are to be varied according to the judgment of the physician, who follows not his own will but the science of medicine; so satisfactory punishments determined in the canons (of the old law) do not befit all, but are to be varied according to the judgment of the priest regulated by divine instinct. Therefore just as a physician sometimes prudently does not give a medicine so efficacious that it would suffice for the cure of the disease, lest because of the weakness of nature a greater danger arise, so a priest, moved by divine instinct, does not always enjoin the whole punishment which is due to one sin, lest someone infirm despair from the magnitude of the punishment and withdraw totally from penance" St. Thomas, q. 18, a. 4; cf. q. 9, a. 2 cited above, n. 521.

It is confirmed: the same sin is sometimes more difficult to avoid in one than in another, for example in a young man than in an old man, or it is more dangerous, e.g., in a priest than in a layman. And the multitude can be more prone to a lesser sin, from which it must be deterred through punishment, than to another more grave one. Let St. Thomas be heard, q. 8, a. 7: "Punishment after the remission of fault is required for two things, namely, for paying the debt and for furnishing a remedy. Therefore the measuring of punishment can be considered as to two things: first, as to debt, and thus the quantity of punishment radically corresponds to the quantity of fault, before anything of it is remitted"; but after fault has been remitted through contrition (or also absolution), "as much as has been remitted through contrition, so much... through confession (in which the punishment of satisfaction is imposed) remains less to be remitted. Secondly, as to remedy either of him who sinned or of others; and thus sometimes a greater penance is enjoined for a lesser sin, either because the sin of one can be resisted with more difficulty than the sin of another, as a greater punishment is imposed on a young man for fornication than on an old man, although he sins less; or because in one person the sin is more dangerous, as in a priest, than in another; or because the multitude is more prone to that sin, and therefore through the punishment of one others are to be frightened away. Therefore punishment in the forum of penance is to be measured as to both. And therefore a greater punishment is not always imposed for a greater sin."

550. Applications. - Hence satisfactions ought to be proportioned:

To the gravity of the crimes: for the confessor is bound to this as judge and physician. Hence:

a) He sins who, without a just excusing cause, enjoins a light penance for sins certainly mortal; and this sin is grave from its genus, because, as the Council of Trent says, by enjoining very light works for most grave offenses, he is made a participant in the sins of others and connives at sins. And therefore they gravely err who indiscriminately enjoin on all a few Our Fathers and Hail Marys, even, e.g., for many carnal sins, not thinking whether the penance is proportioned to the sins, whether it is medicinal, since thus they furnish an occasion of sinning more licentiously.

Here is a general rule, which nevertheless admits many exceptions, e.g., if someone after one mortal sin is immediately contrite, or committed only a single mortal sin over a long time, great contrition will easily be present, which can be a reason for not imposing a grave penance; similarly, if the sins are doubtfully grave, whether objectively or subjectively, a grave satisfaction is not required, since in doubt odious things are to be restricted.

b) If mortal sins are multiplied or increased, also regularly a graver penance must be enjoined, and one graver in proportion as the sins are more numerous and more grave;1 not, however, according to arithmetical proportion, which would lead to morally impossible penances.

c) Nor ought the proportion to be perfect, so that that penance is imposed which suffices for obtaining from God the whole remission of the punishment which remains to be sustained, for what this punishment is entirely escapes us. Nor today is a fixed tax of punishments determined by the Church, as formerly.

According to today's discipline, a grave penance is judged to be one which corresponds to a work which, by reason of burden or quantity, is imposed by the Church under grave obligation or can be imposed, e.g., to hear Mass once, to fast, to recite the rosary, indeed even the third part of the rosary, to read the Office of the Blessed Virgin Mary, or the seven penitential psalms, the Litany of All Saints with the following prayers, to make the way of the cross, to meditate or read a pious book for a quarter of an hour.2 But a light penance is judged to be the psalm Miserere or one of the customary psalms, the Litany of Loreto, or of the Name of Jesus, or of the Most Sacred Heart, acts of faith, hope, and charity, five Our Fathers and Hail Marys. Nevertheless a penance light in itself can become grave if the penitent must recite it not once but several times, e.g., five Our Fathers for an octave.

To the quantity of punishment which remains to be paid: for, supposing that contrition was more vehement, by that very fact the temporal punishment to be paid is diminished, and therefore the penance can be less; yet it cannot be concluded that because of very intense contrition no penance is to be enjoined, because it is never certain that no temporal punishment remains, nor can the minister expose himself to the danger of mutilating the sacrament. Hence:

a) A lighter satisfaction can be enjoined in time of jubilee or on occasion of a plenary indulgence to be gained, because by indulgences temporal punishment is extinguished or diminished; yet this is not a sufficient reason for omitting every imposition, because the sacrament ought not remain maimed: thus Benedict XIV, Const. Inter praeteritos, Dec. 3, 1749, and Leo XII, Const. Caritate Christi, Dec. 25, 1825.

b) Likewise if the confessor wishes to satisfy for the penitent by fasting or other penal works: for although such satisfaction is of less value than sacramental satisfaction, which operates ex opere operato, it can be of greater value on the part of the work of the one operating, because greater works are done or from greater charity.

To the ability of the penitents, according to the prudent estimation of the confessor, i.e., as the Roman Ritual says, tit. 3, c. 1, n. 19, "account being taken of the state, condition, sex, age, and disposition of the penitents," in other words, according to their powers and dispositions, to be measured according to the prudent estimation of the confessor. For it is better to impose a lighter satisfaction which will be gladly and perfectly fulfilled, than to impose a greater one which is paid negligently or defectively. - Therefore let it be:

a) According to the powers of the penitent. Thus a light penance is to be enjoined on the sick because they are not capable of fulfilling a heavier one;3 indeed, if they are very weak, the confessor laudably helps them to fulfill the penance immediately (by reciting it, e.g., with them); but if hope shines forth of recovering health, the Roman Ritual, n. 26, suggests that another work be enjoined conditionally, to be performed if they recover. - Likewise, as not proportioned to the powers of the penitent, incongruous penances ordinarily are not to be enjoined: whether lengthy ones, for half a year or more, or perpetually, because such penances generate anxiety and after some time easily fall into forgetfulness,4 and if they were more often imposed by various confessors, they would bind with innumerable bonds; - or manifest ones (at least for occult sins), which namely cannot be fulfilled without suspicion arising that a grave sin has been accused, and thus without indirect revelation of confession (e.g., abstinence from meats, or drink in water for children of a household, fasting for three days for a wife, the way of the cross for one who never makes it, abstinence from holy communion when all communicate, and other things which excite wonder and suspicion); - or unusual ones, moving the wonder of the people (e.g., to recite five Our Fathers and Hail Marys in the middle of the church with arms extended, or to make the way of the cross where such things are not usually done); - or ones repugnant to nature, such as to mark a cross on the ground with the tongue, to visit enemies, for boys to ask pardon from parents or from others because of disobedience, irreverence, petty thefts; - or excessively burdensome ones, such as entrance into religion, marriage, and those things which expose one to ridicule; likewise vigils or fasts or afflictions of the body for adolescents, the sick, rustics, or workers tired out by continual labor; or pilgrimages, lengthy prayers, alms, for those who are constituted under power: a wife, servants, maidservants, or the poor who obtain their sustenance for themselves by continual labor; - or intricate ones, consisting of many diverse works, because they are given over to forgetfulness. Hence, if the recitation of a prayer for several days is prescribed, it is expedient to warn that if the penitent omits it on one day, he can make it up on the following day, so that anxieties may thus be avoided.

b) According to the dispositions of the penitent, where attention must be given both to the danger of scandal or relapse, lest a lighter punishment be imposed, and to the mode in which the penitent is going to accept and fulfill the satisfaction, lest one more grave be enjoined which probably he will not accept or will not complete. Since this sacrament was instituted more for procuring the salvation of men than for satisfying divine justice, if each end cannot be obtained, the secondary is to be neglected so that the salvation of the penitent may be obtained. To this end St. Thomas, l.c. above from q. 18, a. 4; and Quodl. III, q. 13, a. 28: "It seems sufficiently fitting that the priest not burden the penitent with a grave burden of satisfaction, because just as a small fire is easily extinguished by many pieces of wood placed upon it, so it could happen that the small effect of contrition recently excited in the penitent would be extinguished because of the grave burden of satisfaction, the sinner wholly despairing."

Hence a satisfaction which is foreseen to be altogether repugnant to the penitent should never be imposed; indeed, sometimes it helps to ask him whether he can (or is willing to) perform the penance imposed on him; otherwise the confessor will diminish or change it. Thus did Sts. Francis de Sales and Charles Borromeo. For experience establishes, says St. Alphonsus, Th. M., l. VI, n. 510 (writing in an age in which many confessors were still imposing very great penance), that many are deterred from confession by fear of receiving too great a penance.

"Therefore of itself it does not suffice, for several grave sins, to enjoin a penance simply grave (e.g., a rosary)." Noldin, Th. M., III, n. 300, 2.

We said: by reason of burden or quantity; hence a Little Hour is not a grave penance because in the office it is prescribed under grave obligation by reason of quality.

Nevertheless the confessor can enjoin on them alms to be given through a mandatary, if this can be done fittingly.

Sometimes, however, such grave and lengthy penances are to be imposed by reason of the reservation of a censure or sin, which the Church does not intend to lift unless such a grave and lengthy penance has been imposed.

551. The causes for diminishing satisfaction are:

a) On the part of the penitent: 1) Infirmity, either bodily (to which weakness of mind pertains), from which it happens that he can fulfill a proportionate penance only with difficulty, - or spiritual, from which it is prudently feared that the penitent will not accept a greater penance, or will not fulfill it once accepted, or will be deterred from confession, so that the graver penance would rather harm the soul of the penitent than profit it: then it is expedient either that a free work which he is already going to fulfill be elevated into penance, or that besides the light supererogatory work enjoined, another be added which is already prescribed from elsewhere, e.g., hearing Mass on Sunday, fasting or abstinence from meats on a vigil, or that a work be imposed to be fulfilled during a work already prescribed, e.g., a rosary to be said during the Mass at which the penitent must soon be present.

Extraordinary contrition, by which the punishment to be paid is diminished, or great satisfaction already fulfilled before confession (in the state of grace), or also the custom of devoting oneself to many good works by which satisfaction may be made for sins; - unless nevertheless penance as medicine is necessary.

A founded hope of some special greater good or special utility, e.g., of alluring the penitent to confess often or to the frequent use of the sacraments.

b) On the part of the confessor: 4) The will of satisfying for the penitent, or penance heroically undertaken for him.

c) On the part of the Church: 5) A jubilee or another plenary indulgence now to be gained by the penitent, through which the punishment due to sin can be paid wholly; likewise indulgences, even not plenary, if the penitent is diligent in gaining them, as happens with those who, enrolled in confraternities, faithfully fulfill the prescribed works.

In these various cases it is expedient to warn the penitent about the insufficiency of the prescribed work (or also about the cause for which a lighter work is enjoined), so that he may voluntarily satisfy in other ways and not think his sins lighter. "The priest," St. Thomas warns, Quodl. III, q. 13, a. 28, "should indicate to the penitent how much penance would have to be enjoined on him for his sins."

552. A work to be enjoined by way of satisfaction can be any good and supernatural work. - Therefore of itself there can be imposed:

a) A work either external or merely internal (e.g., meditation, internal acts of faith, hope, charity, examination of conscience), which, although it cannot be prescribed by human authority in the government of society or in the external forum, nevertheless can well be prescribed in the internal forum of conscience, where the priest exercises ministerially not human but divine authority.

Besides, a merely internal work is made sensible through the imposition of the priest and the acceptance of the penitent; - nevertheless it is less fitting for the rude and unlearned, for whom internal acts are more difficult; indeed, generally external works are to be preferred because they are more laborious and therefore, other things equal, more satisfactory, and because they are more fitting for a sacrament which by its nature is a sensible sign.

b) A work either private or public, although this latter is not to be imposed for occult sins if from it danger arises of manifesting that a grave sin was accused, as was said in n. 550.

Hence the Ritual says, tit. III, c. 1, n. 22: "for occult sins, however grave, they should not impose a manifest penance." For public sins, however, sometimes public reparation is to be prescribed if scandal cannot otherwise be repaired; but it need not necessarily be imposed as sacramental satisfaction.

c) A work either supererogatory or free, or otherwise already due and prescribed: for a prescribed work can be satisfactory from its nature, and can be elevated by the power of the keys to the efficacy of sacramental satisfaction. Hence just as a prescribed work and one due from vow has a twofold merit, so also a work prescribed and enjoined for penance; and therefore if such a work is enjoined, e.g., hearing Mass on Sunday, its omission will be a twofold sin in species, namely, of transgression of law and of omission of penance, because a twofold precept is violated: one general, imposed by way of law, and the other particular, by way of command.

Thus there can be imposed as satisfaction the obligation of restoring, repairing, remitting, etc.; thus, if someone is negligent in fulfilling the precepts of the Church, fulfillment on one day can be imposed (e.g., fasting on a vigil), or for a time, as for a month or until the next confession (e.g., hearing Mass, abstinence from meats); if he is negligent in paying penances, supplying them can be imposed; likewise for pious penitents, works prescribed from a confraternity, or works they are accustomed to do, so that daily prayers may be performed faithfully or more exactly. Indeed, cessation from a good work can be prescribed, not as if cessation were good in itself, but insofar as it furnishes an occasion of exercising virtue, and is a test of obedience or humility; - unless nevertheless the abstinence would indirectly manifest confession.