Spiritual Direction

641. Rule I. - Before all things, let the Confessor strive to perceive the intimate movements and condition of the souls of penitents, so that he may be able to accommodate instruction to their capacity and nature; for not all are to be led by the same spirit, nor are all to be governed in one manner. - See St. Ligorius, Practice of the Confessor, no. 99 and following.

Rule II. Let him lead penitents to perfection by degrees and in an orderly manner, so that they first strive to attain the first degree of virtue before they contend for the highest; for example, let them first learn to act with a right intention ¹ and to perform ordinary actions rightly before they think upon higher things; let them first learn to bear light things patiently before they desire grave things; let them first learn to suffer with an even mind before they wish to rejoice in adversities ².

¹ Understand a right intention negatively, that is, that they not add a disordered end to actions good from their object. For if you understand a right end, that the action may please God, be done for the love of God, etc., you have not the first or lowest degree of virtue but the highest, which resides in the exercise of perfect charity.

² Observe nevertheless that saying: The Spirit breathes where he wills; moreover, some, God thus permitting, are infected with defects while otherwise they abound in great gifts of God and solid fruit of virtues.

Rule III. Let him teach all that the perfection of each consists in this: that they perform ordinary works well; for example, that they pray well, assist at Mass, exercise themselves in labors, take bodily refreshment in the manner which is fitting, converse blamelessly with their neighbor, and finally rightly discharge all the things incumbent upon them from their office and state.

548. Since there are many penitents who, with God's help, avoid mortal sins and tend to spiritual perfection, confessors ought to devote themselves to the study of Ascetical and Mystical Theology, that they may wisely direct these in the way of God; otherwise, they will either have no care for pious persons, or will lead them into the way of error, illusion, and hallucination. Here we can note only a few things, referring the confessor for the rest to approved authors.²

² Cf. St. Thomas, in the second part of the Sum. theolog.; Alvarez de Paz, De Vita spirituali et ejus perfectione; Philip of the Most Holy Trinity, Summa Theologiae Mysticae; St. François de Sales, Introd. à la Vie Dévote and Traité de l'Amour de Dieu; Schram, Instit. Theologiae Mysticae; Scaramelli, Direttorio ascetico; Direttorio mistico; Msgr. Gay, De la Vie et des Vertus chrétiennes; Ribet, La Mystique divine; L'Ascétique chrétienne; Faber, All for Jesus; Growth in Holiness; Saudreau, Méthode pour diriger les âmes, Paris, Vic et Amat.

549. (A) Preliminary Remarks. (a) Let the confessor not try to lead all pious persons living in the world to the highest degree of perfection: for there are those who are truly devout and rightly perform ordinary good works, without nevertheless being called to a higher perfection.

(b) Not all the devout are to be directed in the same way, but attention must be given to their character and condition, and also to the inspirations which they receive from the Holy Spirit.

As to character, those endowed with a different temperament must be treated differently. The phlegmatic must be stirred up, lest they become asleep, tepid, and lax; the choleric and nervous must be moderated, lest they suddenly wish to attain a higher degree and afterward fall; the melancholic need consolation, lest they be oppressed by sadness and a broken spirit; the sanguine must be persuaded that they do all things deliberately and constantly, lest, moved by sudden ardor, they undertake something above their strength, and afterward, cast down, fall into desperation.¹

¹ These temperaments are treated in the Treatise on Human Acts, n. 120.

With regard to condition of life, married persons and celibates are not to be directed in the same way, nor those who are bound to labor assiduously and those who enjoy much leisure, etc. Nothing must ever be counseled which can obstruct fulfillment of the duties of one's state.

Since the Spirit of God is manifold in His gifts, and inspires various souls variously, let the confessor carefully inquire whether and how each devout person is drawn by grace to this or that virtue; likewise let him ask light from God: for he ought not to go before divine inspirations, but rather to follow them.

550. (B) Method to be Followed. (a) First of all, the devout are to be taught that perfection is not properly situated in spiritual exercises, or in the practice of mortification, or in this or that devotion, but in the love of God for Himself, and in the love of neighbor for God: "Of itself and essentially, the perfection of the Christian life consists in charity, principally indeed according to the love of God, but secondarily according to the love of neighbor." This love indeed is not to be placed in sensible affection, but in the prompt and generous will of doing and suffering all things for God, and therefore of willing all things which God wills, because He wills them, in the way He wills, and as long as He wills. From this it follows that perfection is to be sought not in a few heroic acts, but in individual and ordinary actions performed for God with a prompt and fervent mind.²

² St. Thomas, 2. 2., q. 184, a. 3.

But since, in the present state, we cannot love God and neighbor as we ought unless we deny ourselves, mortification of the external and internal senses, and also of the passions, is a necessary means for attaining perfection: "But those who are Christ's have crucified their flesh with its vices and concupiscences."³ - Moreover, since we have been redeemed and sanctified through Christ, we cannot attain Christian perfection except through Christ, and with Christ, and in Christ: hence, in the present order, no one can be perfect except by intimate union with Christ. Therefore the greatest devotion must be inculcated toward Christ the Redeemer, and the various mysteries of Him, especially the Passion; and toward Christ hidden in the Eucharist, whose hidden life pious persons should strive to contemplate and imitate by devout visits.

³ Galat., V, 24. - Recall to memory what was said concerning the four wounds of human nature in the Treatise on God the Creator, n. 198.

But since Christ came to us through Mary, we can approach Him more promptly and safely through Mary: to Jesus through Mary. Nor indeed must devotion toward the Saints be omitted, who, since they have imitated Christ, can by examples and intercession lead us to the Lord. Yet let the confessor take care that this devotion be regarded only as a means for promoting imitation and love of Christ.

551. (b) Let the confessor keep before his eyes that there are three degrees or states of perfection, according to the diverse degrees of charity, namely the state of beginners, of those progressing, and of the perfect; to which correspond the three spiritual ways: purgative, illuminative, and unitive.

Beginners are those who are not only retarded by concupiscences and passions, but also are in danger of sometimes falling into mortal sin. These are in the purgative way, because they purge themselves from sins by mortifying the passions and at the same time fostering charity. - Those progressing, their passions now calmed, more easily devote themselves to the operation of the virtues, especially the moral virtues, and to the increase of charity; hence they are in the illuminative way, because, since they are more immune from vices and concupiscences, they are more often illuminated by God. - But the perfect, their passions having been subdued, become accustomed to the exercise not only of moral virtues, but also theological virtues, and promptly and delightfully devote themselves to the love of God; hence they walk in the unitive way, because they are united to God more intimately and more frequently. - In practice, however, these degrees are not so clearly distinct; and there is no state or degree which does not in some way participate in another degree; therefore in any state one must unceasingly devote oneself to mortification, to the moral virtues, and to the theological virtues; but in the first degree one must insist more on mortification; in the second, on the moral virtues; and in the third, on the theological virtues.

552. (c) The general means by which the degrees of perfection are climbed step by step are spiritual exercises and frequent reception of the sacraments.

Among pious exercises, three are especially profitable, besides frequent assistance at Mass and visitation of the Most Holy Sacrament: meditation, frequent remembrance of the presence of God, and sincere examination of conscience. 1. According to St. Alphonsus,¹ the confessor ought before all else to dispose the devout to make mental prayer, because prayer and sin cannot dwell together; and moreover by meditation divine love is enkindled. Most persons, even the rude, can make some meditation if, after pious reading, they think seriously about the things which they have read and ask these three things of themselves: how can these things be brought into practice by me? - whether and how far I have done this before? - what can I do today concerning this matter? Then let them pray that they put into execution the things they have proposed to themselves.

¹ Praxis, n. 122; cf. n. 217 sq., where the practice of mental prayer is explained; St. François de Sales, Introd. à la Vie dévote, 2nd part, ch. 1-8; Faber, Growth in Holiness, ch. 15.

2. Let them frequently have the presence of God before their eyes, according to that saying:¹ "Walk before me, and be perfect"; and let them offer their acts to God not only in the morning, but several times in the day, and recite pious ejaculatory prayers; for thus they will not only flee sin, but also daily progress in the practice of virtues.

¹ Gen. XVII, 1.

3. In examining their conscience, let them recall not only in a general way their principal delicts, but let them seriously examine themselves concerning one vice or one virtue in species, so that they may see not only whether they have offended, but whether and how far they have progressed: for they will progress more promptly and safely if they apply all their strength to cultivating one virtue or extirpating one vice for some notable time.

As to frequency of Communion, read the rules which are handed down in Syn. Theol. Dogm., De Eucharist., n. 150-152, and the decree of Pius X.

553. (d) Particular means are diverse according to the diverse degrees which pious persons have attained, and their character, condition, and supernatural inclinations. For although the principal virtues ought to be cultivated by all, those especially are to be inculcated which are opposed to the predominant vice, or better correspond to the duties of one's state or to the motions of grace. Certain ones nevertheless seem more necessary: in the first degree, mortification of curiosity, vanity, and sensual love; in the second, the practice of prudence, justice, fortitude, humility, meekness, and sincerity; in the third, the spirit of faith, filial trust in God, and fervent love of God. Concerning these, see the Treatise on Virtues, in which all these things are described more fully.

554. (C) On the Temptations of the Devout. The devout are attacked by special temptations, for overcoming which more efficaciously they need the counsel of a prudent confessor.

(a) Beginners, after they have experienced tender devotion, are gradually deprived of spiritual delights, because God wishes to nourish them with more solid food: from this anxieties and dejection of soul are born. Therefore the confessor will teach them that true virtue and true progress consist in spiritual combat, not in delights; that the business of perfection is completed not in one day, but by a slow step, after the manner of plants which grow in a way scarcely sensible; that God looks upon the heart, and rewards efforts rather than apparent progress; that in the work of salvation invincible constancy profits more than efforts made with interruption², etc.

² "But he who shall persevere unto the end, he shall be saved" (Matt., X, 22).

(b) Those progressing, after some time wearied by spiritual combat, often look back¹, and wish to stop where they are; from this it happens that they gradually decline; namely, spiritual exercises are omitted or performed negligently; esteem of perfection decreases, and love of the world and of pleasures increases; hence venial sins are committed deliberately and frequently, and when grave temptation urges, they easily slip into mortal sin. - These should be taught that those who do not progress in the way of God, by that very fact go back; that tepidity is often more dangerous than mortal sin: "Would that you were cold or hot! But because you are tepid, ... I will begin to vomit you out of my mouth"²; that loss of time and grace are very grave evils and are punished by severe penalties: "For the earth often drinking in the rain coming upon it ... but bringing forth thorns and briars, is reprobate, and very near to a curse; whose end is to be burned"³; that those who are heaped with more abundant graces are bound to greater perfection, and therefore that those are not to be imitated who, helped by lesser graces, lead a common life quietly. Let them be induced, if it can be done, to make the sacred exercises in retreat; then let them resume the neglected exercises of devotion and perform them fervently, especially meditation and examination of conscience; and let them direct all their efforts, for a long time, to cultivating one virtue. By these and other similar means they will return to better things.⁴

¹ "No man putting his hand to the plough, and looking back, is fit for the kingdom of God" (Luc., IX, 62).

² Apoc. III, 15-16.

³ Hebr., VI, 7-8.

⁴ You will find means for avoiding or correcting tepidity in Pratique progressive de la Confession, and in the other works cited above.

(c) Even those more advanced, or the perfect, can fall into the snare of the devil; for sometimes they indulge pride, vain glory, and presumption; from this it happens that they rashly cast themselves into certain occasions of sinning, and are deceived by various illusions: anger is judged zeal, pertinacity is held for constancy, prodigality for liberality, self-love for divine love, sensual and impure love for charity. Hence they can also slip into grave sins. - The consideration of their own fragility, frequent remembrance of sins, and the intimate persuasion that no good is to be attributed to us⁵ will profit these persons. To avoid illusions, let them do nothing extraordinary without consulting the confessor; as to the practice of virtues, let them take his counsel. If they have fallen into mortal sin, let the confessor receive them kindly, without any sign of admiration or indignation; yet let them seize this occasion for humbling themselves under the powerful hand of God, acknowledging their unworthiness, impotence, and perfidy, so that thereafter they may serve God with greater humility and fervor, and compensate the injury by doubled homage.

⁵ "But what do you have that you have not received? And if you have received, why do you glory as if you had not received?" I Cor., IV, 7.

555. (D) On the Desolations of the Devout. Sometimes even the devout are afflicted with various desolations, temptations against faith, confidence, or chastity, by which they are affected with great sorrow and can become despondent.

(a) Let them keep before their mind that there is no safer and shorter way to perfection than patience in tribulations: the greater things we suffer for God, the more perfectly are we detached from creatures and the more intimately united to God; therefore in no desolation let them despond in soul, but let them hand themselves wholly over into the hands of divine mercy, saying with Christ¹: "My Father, if it is possible, let this chalice pass from me; nevertheless not as I will, but as Thou"; for the chalice accepted patiently passes more quickly.

¹ Matth., XXVI, 39.

(b) With the help of divine light, let inquiry be made from what cause this spiritual desolation arises. If from voluntary defect, let sorrow be sincerely had for the fault, pardon be humbly sought, and the former fervor be renewed. If from weariness of body or natural disposition, let strength be restored to the body by honest recreation and bodily exercise, and, if there is need, let a physician be approached who may prescribe proper remedies. If from God, who wishes to render the soul purer, let it be gladly accepted as a means of more intimate union with the Crucified: "With Christ I am fastened to the cross."²

² Galat., II, 19.

(c) In time of desolation let no exercise of devotion be omitted or performed negligently: for then exercises of this kind are more pleasing to God and more meritorious.

(d) Let the state of the soul be candidly opened to the confessor, who can suggest more useful counsels.

556. (F) On the Extraordinary Graces of the Devout. Sometimes also God illumines the devout by a special light or vision, or consoles them with extraordinary consolations. But since in this matter illusions and hallucinations easily occur, let the confessor examine all these things diligently, not indeed with an unbelieving mind, but with a sober one, so that he may discern whether they proceed from the Spirit of God, or from a fervid imagination or the devil.³

³ On discernment of spirits, cf. De Imitatione Christi, lib. III, c. 54; St. Ignatius, Exercitia Spirit., Rules for discerning the movements of the soul; Bona, De Discretione spirituum; Poulain, Des Grâces d'oraison.

(a) The good Spirit does not inspire things which are repugnant to revealed truth or to doctrine received in the Church; therefore novelties must carefully be rejected.

(b) The good Spirit moves to self-denial, obedience, humility, contempt of the world, flight from honors, etc.; things contrary to these virtues proceed from nature or from the evil spirit.

(c) The Spirit of God is discreet; hence generally He moves only to ordinary things and those accommodated to one's own strength; if sometimes He inspires extraordinary things, at the same time He infuses a sense of obedience and humility: therefore those are deceived who pant after extraordinary things, if they make much of themselves and despise others, if they glory in the grace of devotion, or if, when despised, they are cast down in soul.

(d) A divine motion is good from every part, in the beginning, in progress, and in the end; the illusion of the demon, although it may seem to begin rightly, shortly ends in something depraved, either by drawing back from a better good, or by insinuating something evil, or by disturbing the soul.

(e) Nevertheless, a temptation of the devil or a natural movement of the soul, for example, of pride, can afterward be joined to a divine motion. Therefore one must beware lest that which in the beginning was divine afterward become diabolical through some fault.

(f) Since obedience is the best trial of virtue, let the confessor sometimes command something contrary to the proper judgment of the penitent; if he obeys constantly and humbly, it is a good sign; but otherwise, if he is unwilling to obey.

See the rest in the cited authors.

Father Poulain summarizes the teaching of the most prudent ascetics by laying down seven rules for spiritual directors in regard to revelations and visions, and six rules for those who believe that they have received such extraordinary favors. The rules for the spiritual director are briefly:

(1) To resign himself to slow progress and be on his guard against his own precipitation and that of his penitent in judging of extraordinary occurrences.

(2) Not to display admiration for visions and revelations, even if they appear to him to be real.

(3) To be gentle in his treatment of the person. If the visions appear to him suspicious, not to show his distrust harshly, but strive with prudence to enlighten the supposed visionary.

(4) To bear in mind the end to which the visions, and especially the revelations, tend, exhibiting a proportionately stronger mistrust if it is a matter having consequences of greater magnitude.

(5) To strive after supernatural aims, always coming back to the question: What spiritual profit have you derived from the words you think you have heard or the things you imagine you have seen?

(6) To avoid the danger of allowing himself to be dominated by some one else or being carried away by sentimentality.

(7) To pray much and to make the person directed pray, in order to obtain the necessary illumination.

— Pious penitents must prudently but zealously be brought to following more perfect things, and to exercising the apostolic mission entrusted to every Christian already in these divine words: "That they may see your good works and glorify your Father who is in heaven" (St. Matt. 5:16).

Wherefore:

1. Let the confessor not always, after hearing confession, absolve such persons without any exhortation; nor let this be only about the time or feast occurring, but also about amending such or such a defect, about applying such or such an effort.

Yet lest the confessor anticipate the action of interior grace, but rather prepare and then follow that action, he will abstain from untimely suggestions which beget weariness or less confidence in the penitent. Wherefore it is necessary that he himself know how to discern the various spirits. By opportune praise let him add courage to souls, with the temptation of vainglory or worse pride at the same time avoided. Let him instill a greater esteem of virtue and of the fulfilled office of state than of exterior exercises which, under the appearance of devotion, can foster self-love itself. Let him strive to make the will firmer, with dependence on sensible fervor removed, so that they become accustomed to act more from deliberation than from a sudden impulse of soul. Let him induce the penitent himself to propose more perfect things to be approved or moderated by the confessor, rather than merely execute things indicated by the confessor. In works of exterior mortification, let him rather subtract something from the exercises proposed by the penitent than increase them in quantity, so that the penitent may perform them with a more joyful will and bear a consciousness of relatively complete liberality and fortitude. Let him direct each one according to each one's own state, character, grace, but not according to the confessor's own pleasures. Let him dissuade vows taken without counsel or without the judgment of the confessor having first been asked. Let him effect that penitents with due reverence and contrition accuse past or present venial faults, yet in such a way that they are not scrupulously troubled about the number but rather disclose their habitual disposition. Let him carefully abstain from every command which he has no right to make, and from matters which do not pertain to the use of the sacrament or to spiritual direction. Especially with women let him avoid more prolonged conversations; and, occasion being given, let him always declare that it will be pleasing to him if they should prefer to approach another confessor also (yet to the scrupulous he will commend unity of confessor).

2. Let him exhort nuns and Sisters that they bring every zeal to preserving vows and rules, cultivate due obedience toward Superiors, especially foster mutual charity, removed from every envy and jealousy. Let him not furnish easy ears to complaints, nor rashly carp at the manner of acting of others. Let him carefully unteach whatever things can favor vanity or self-love, yet let him break no effort toward more sublime virtue. Let him hear patiently one reporting portentous or marvelous things, nor show himself moved and curious as about a thing not customary. Let him neither prohibit an extraordinary way of prayer, nor immediately approve it.

But rather let him explore in a discreet manner the solid virtues of the one praying, and, without excessive attention given to extraordinary causes, foster the fervor of true reason. Let him also remember that it easily happens that a confessor, by his very questions, renders persons of this kind persuaded either about marvelous things or about sins. Let him in no way show himself eager for food or drink, but constantly superior to these lowest things. And in all his conversation let him preserve for himself holy authority, such as conciliates fruitful confidence and prevents familiarity.

3. There are men who attempt as it were to redeem suspect arts of conducting business by exercises of piety. It is necessary that the confessor in no way connive at them.

I. The obligation of the confessor to direct penitents in the way of Christian virtue and perfection. - The confessor ought not only to tear vices out of his penitents, but also to insert virtues in them; he is bound not only to take care that penitents return to the grace of God and that the just persevere in the same, but also that these advance in virtue and sanctity, and this as the minister of Christ, who came that they may have life and have it more abundantly, John X, 10. "It is a work very acceptable to God," says St. Alphonsus, Pr. conf., n. 121, "to adorn brides for Him, namely to cultivate spiritual souls, that they may give and hand themselves over wholly to Him. Hence when the confessor sees a penitent living immune from mortal faults, he ought to employ every care that he introduce him into the life of perfection and divine love."

Since, therefore, everywhere there are not a few penitents to be directed who can tend to spiritual perfection, it is necessary that the confessor also be versed, theoretically and practically, in ascetical theology, or even mystical theology; or, applying himself to the study of it, that he be found at least not altogether a stranger in this matter. For this let him implore divine light by prayer and read spiritual books of sound character.¹

¹ The following can usefully be consulted: St. Alphonsus, Praxis conf., nn. 99-101, 121-125, 145-171, 217-226; Reuter, Neo-conf., nn. 245-253; Marc, Th. M., II, nn. 1841-1842; Aertnijs, Th. P., nn. 215-244; Tanquerey, de Poen., nn. 548-556; Precis de Theologie ascetique et mystique; Theol. Mechl., de Poen. (4), n. 65, pp. 192-194; de Virt., nn. 88-90, pp. 220-223; Frassinetti, Th. M., diss. 15, § 5; Berardi, Praxis conf., nn. 1136-1138; Lehmkuhl, Th. M., II, nn. 633-638; and other treatises on spiritual or ascetical life, several of which are indicated on p. 126, note 2.

II. General principles of direction. - That the confessor may truly consult the spiritual utility of these penitents, let him place before his eyes these general principles as rules of government. He must namely take care of three things:

1. Before all things let him take care both to present to them a right idea of sanctity, which does not consist in long prayers and particular devotions, or in long delay in church, or in sensible piety, nor in fasts and austerities, external works, spiritual consolations, or extraordinary visions, but in a right intention and a life conformed to the will of God, and in a prompt and generous will of doing all things for God; and to excite and foster in them a great and constant desire of perfection, indeed of the greatest perfection, at which even they are not going to arrive, and a firm purpose of reaching it, "representing to them the merit which God has that He be loved, and the gratitude which we owe to Jesus Christ, who loved us even to dying for us; and also the danger in which all souls are placed who, called by God to a more perfect life, resist Him."²

² St. Alphonsus, o. c., n. 121.

The intention of the end, because it is the principle in things to be done, is naturally fitted to exercise the greatest influence on our whole activity. Hence it is necessary that we set before ourselves a lofty end of perfection, and indeed constantly; by this it will happen that we order all acts and the whole life to it, having been made indifferent to all the rest, and judging whatever does not conduct to it as lost.

2. Let him take care that all are not led in the same way: namely, let him not attempt to lead all pious persons living in the world to the highest degree of perfection. For there are those who, having obtained a good disposition, decline from evil and do ordinary good things, but do not seem capable of higher perfection. And there are others who are not truly devout, but whose devotion is illusion or hypocrisy; hence let him carefully separate the truly pious from the falsely devout. - Nor let him direct all in the same way or spirit, but let him attend to their condition, natural disposition, and the guidance of the Holy Spirit.

a) To condition: the married and the unmarried, seculars and religious, those who are held by assiduous labor and those who enjoy much leisure, are not to be governed in the same manner; for nothing is to be counseled which could obstruct the fulfillment of the duties of state.

b) To natural disposition: for those who are furnished with different temperaments must be treated differently.³ Sanguine persons, prone to loves and pleasures, are to be restrained, lest they be moved by inordinate affection, or, moved by a sudden ardor, assume something above their strength and afterward, cast down, fall into desperation; and they are to be induced to accomplish all things deliberately and constantly. Choleric persons, by nature bold and spirited, but at the same time impatient and proud, are to be checked lest they exceed and wish suddenly to reach a higher grade and afterward fall; hence they are to be humbled, though with discretion, and admonished to distrust themselves, and yet at the same time to turn passions to a good end and direct them to nobler and higher things in the service of God. Phlegmatic persons, inclined to tepidity and pusillanimity, are to be excited more and constantly lest, lulled to sleep, they become tepid and lax; but on the contrary, that they proceed strongly in all things, yet in such a way that works are somewhat tempered, so that, considering their inborn inertia and languor, they are able to exercise them. Finally melancholic persons, inclined to sadness and suspicion, are to be treated more kindly and consoled, lest they be oppressed by sadness and a broken spirit and be driven into dejection; they are to be turned away from solitude and idleness, and occupied with useful labors, but not subjected to a heavier burden.

³ See already above, p. 65, note 2.

c) To the guidance of the Holy Spirit, which the confessor ought to investigate and follow, not anticipate, lest by his own counsels he overturn the work of God. The Holy Spirit is manifold in gifts and leads souls in various ways by various inspirations. Hence one must not strive higher than God calls, nor hold back from that to which He impels.

3. Let him take care that they proceed in perfection in an ordered way and by degrees, beginning from smaller and easier things. Therefore let them be taught

a) to beware of the least deliberate defect, yet in such a way that, when a light fault has been admitted, they not be cast down in spirit, but immediately rise from the fall by acts of humility, sorrow, and purpose, even if they should fall a hundred times in a day;

b) to perform ordinary actions, and prayers, meditations or readings, hearing of Mass, use of the Sacraments, small mortifications, conversation with the neighbor, duties of state, precepts of God and of the Church, common devotions, e.g., visits to the Most Holy Sacrament and the rosary of the Blessed Virgin, etc., well and with every solicitude, and to have a right intention in all things, but to avoid extraordinary things;

c) to bear light things before they desire grave things;

d) first to strive for patience, and only then for joy in adversities;

e) first to mortify curiosity, vanity, and sensual love; then to exercise the moral virtues, especially prudence, rectitude and sincerity, fortitude, meekness, etc.; finally to walk more in the spirit of faith, filial confidence toward God, and fervent love of Him;

f) yet before all things to foster humility, obedience, and love of the cross together with one's own abjection: for if spiritual exercises do not conduce to this end, let devotion be held suspect.

X. Things to be avoided by confessors. - St. Alphonsus wisely admonishes the confessor:¹²

¹² O. c., n. 100.

1. That he employ the greatest care lest he take away or diminish liberty of approaching another confessor. Therefore let him beware lest he prohibit devout penitents, especially women, from approaching another; and if they have approached, let him show that this is pleasing to him; indeed, unless they are scrupulous, let him himself also impose on them that they sometimes confess to others, otherwise he can be a cause of sacrileges.

2. That he not show himself solicitous about taking upon himself the direction of some soul.

3. That he never speak without necessity concerning the defects of other confessors, but rather carefully seek to excuse them from some error committed.

4. That he not take up the direction of someone who wishes to leave his director, unless there is an urgent cause, such as a defect of virtue or even of doctrine in him, or a propensity to vanity; not, however, because the penitent feels some aversion toward him, or because he seems no longer to have faith in his words, for often this is a temptation of the devil. And from this dissipations, disturbances, and sometimes even scandals often arise.

5. Let him beware lest he show himself partial and inclined to one penitent before others, and attach himself to some soul; this holds not only concerning younger and lighter persons, but also concerning very devout and spiritual persons, with whom there is danger of a greater adhesion. Therefore let him not expend all care, time, and labor with one or another; if someone needs greater assistance, let not therefore a more sparing or insufficient care be had for others; hence it can also be expedient to assign to that more needy person a special day and time, so that others suffer no inconvenience.

6. If it happens, as can occur although it happens more rarely, that a devout person falls into mortal sin, let the confessor show no sign of astonishment or indignation, but, after the example of Christ looking upon Peter fallen, let him receive that person kindly, excite him to hope, sorrow, charity, humility, and beware lest the penitent hand himself over to inordinate sadness.¹³ But if this fall greatly displeases him, it must be seen whether it is indignation of pride or of holy sorrow: pride is to be repressed, sorrow is not to be extinguished.

¹³ Aertnijs, Th. P., n. 208.

7. Finally, let the confessor generally be expeditious in hearing the confessions of pious and devout persons, especially women; let him accustom them to brevity of speech in the confessional; certainly a devout woman to whom an expeditious confessor is pleasing gives a good sign of true virtue.¹⁴

¹⁴ Ibid., n. 211.

XI. Observations. - God is accustomed to send upon the pious and devout both spiritual or even sensible consolations, that He may draw them back from earthly pleasures and excite them to the exercise of virtue, and also desolations, or even temptations, that He may prove their fidelity and raise them to greater perfection. Concerning these it must be noted:

A. As regards consolations:

a) Let a man know that true devotion consists in a prompt, strong, and constant will of serving God and doing whatever pleases Him, but not in sensible sweetness of heart or even spiritual sweetness; hence one must not adhere to these.

b) Besides, let him judge and confess himself unworthy of the gift of divine consolation, and strive to draw his soul away from earthly pleasures, excite it to arduous virtues, and join it more to God.

c) Meanwhile let him prepare himself for desolation: for God's visitations are neither constant nor do they happen equally to all, but He grants them now that we not be cast down, now He withdraws them lest we abuse them and turn them into vice, I mean vain glory or negligence in exercises. Thus He acts lest we slide into pride, but so that we may acknowledge that they are only gifts of God, and also that we may more ardently desire God's visitations, yet without adhering to them but to God alone: namely, exercising virtue and laboring by our own determination, not on account of consolations, but because this is owed and pleases God.

d) Hence they are not to be expected from God, except with perfect submission toward Him, according as it shall please Him to give or deny them.

B. God also sends desolations, which are sometimes accompanied by vehement temptations and movements of impurity, anger, blasphemy, unbelief, and also despair, by which devout souls are affected with great sorrow. For since consolations are gifts of God but not God Himself, it is necessary that the soul recede from divine gifts in order to love the giver Himself. "That He may draw souls away even from His own gifts," says St. Alphonsus, Pr. conf., n. 125, "and compel them to love the giver with a purer love, God brings it about that they no longer find in prayer their customary food and usual consolation, but wearinesses, aridities, torments, and sometimes even temptations."

Hence let the confessor be solicitous:

a) that they not lose courage, judging that they are not in the grace of God, but on the contrary that in desolations they see a sign that God wills to nourish them with more solid food and lead them to solid virtue, to greater sanctification, since for those who love God all things work together unto good, Rom. VIII, 28;

b) that he strengthen and stimulate them not to omit prayers and Holy Communion or even other spiritual exercises, which from this become more pleasing to God and often more meritorious;

c) that he inculcate to them that he who loves God on account of consolations loves God's consolations more than God Himself, and on the contrary that he who loves God and adheres to Him without consolations shows Him a true, pure, and firm love;

d) let him show that there is no safer and shorter way to perfection than patience in tribulations: the more we suffer, the more perfectly we are drawn away from creatures, are purged from self-love, are united more intimately to God, and are assimilated to Christ;

e) aided by divine light, let him inquire from what cause spiritual desolation arises; for this the penitent should willingly expose the state of the soul with all humility. Desolation can come either from a voluntary defect, such as abuse of consolation through pride, sluggishness, adhesion to a creature, and then the penitent should grieve concerning the fault, ask pardon, humbly admit desolations as punishment, and be renewed into former fervor; - or from bodily fatigue and from natural indisposition, and then there will be place for honest recreation and bodily exercise, or sometimes even for the intervention of a physician, that strength may be restored; - or from God Himself, who intends to purify the soul, and then they are to be willingly accepted, without a more curious investigation concerning the divine intention, saying like Christ: Father, remove this chalice from me, nevertheless not my will but Thine be done, Luke XXII, 42.

C. As regards temptations. Those who tend to progress of virtue are attacked by special temptations, for more efficaciously overcoming which they need the prudent counsel of the confessor.

1. At the beginning: rather often, excited from a certain natural fervor or by spiritual consolations, they easily presume upon their strength and wish to undertake excessive or greater things; but afterward, delights having been withdrawn, they no less easily lose their former ardor and fall into dejection of soul, judging that they cannot attain virtue. Therefore a) let him fortify them from the beginning that the business of perfection is not completed in one day but by slow degree;

b) let him not trust much in fervent beginnings;

1840. Since it rarely happens that men are vexed by the demon in a sensible manner, there is no reason why we should dwell much on the present argument.

Before all things, the confessor must be warned that in this matter he should recede equally from excessive incredulity and from excessive credulity. "Let the confessor not be so incredulous," says St. Alphonsus,¹² "that he judges all invasions or infestations of demons to be fantasies or bodily infirmities; because it must not be denied that true possessed persons are found even among Christians." Therefore let him prove all things according to those things which we said concerning divination (n. 558 and n. 622 and following).

These things being premised, it will be sufficient to have noted the following from St. Alphonsus: 1. Some possessed persons are vexed by evil spirits with horrible specters, or bodily torments. The care of these is easy: prayer, patience, and above all perfect conformity with the divine will are to be insinuated to them. 2. Those who usually trouble confessors more are those who are vexed by the demon with filthy visions, motions, and even touches... etc. But let the confessor take care that the penitent subject such acts to the keys of the Sacrament, if perhaps he fails in anything, either because of imperfect advertence, or because of some deficiency of resistance.¹³

The REMEDIES are: that the penitent, in so horrible a conflict, pray perseveringly and insistently, commending himself a hundred and a thousand times to God, groaning, and asking mercy at the feet of the Crucified and of the Mother of God; that he apply himself much and constantly to mortification, diligently turning the mind away from the pleasures of the senses and frequently protesting that he does not wish to consent to the operations of the demon. - Then to prayer and mortification humility with unshaken confidence must be joined; the use of the Sacraments, of the most sacred sign of the Cross, of blessed water, of private exorcism, of holy Relics, and of the book of the Gospels.¹⁴

But if someone falls miserably in these temptations, the care of him is very difficult. Let the confessor prescribe for him the remedies just recounted, and especially let him employ exorcism, at least private exorcism. - Let him delay absolving him and exhort him to return often, nor let him absolve him except after a long trial; for such conversions are rarely true, and very rarely persevering.¹⁵ See more, if you wish, in St. Alphonsus.

Note. Scaramelli¹⁶ warns that exorcism profits nothing or little with persons who are in the state of contemplation; because God Himself wills their purgation through the infestation of demons.

1841. "It is a work very acceptable to God to adorn spouses for Him, that is, to cultivate spiritual souls, so that they may give and hand themselves over wholly to Him. One perfect soul is more acceptable in His eyes than a THOUSAND imperfect ones. Hence, when the confessor sees a penitent living immune from mortal faults, he must apply every care to introduce him into the way of perfection and divine love."²

Now, so that the confessor may truly consult the spiritual utility of these souls, behold what RULES OF GOVERNMENT St. Alphonsus prescribes to him:

1. Before all things, let him take care that he instill into them a great DESIRE of Christian perfection, and a most firm PURPOSE of attaining this perfection, "by representing to them the merit which God has that He be loved, and the gratitude which we owe to Jesus Christ, who loved us even unto dying for us; and also the danger in which all souls are placed who, called by God to a more perfect life, resist Him."³

2. Let him take care that they progress ORDERLY and GRADUALLY in perfection.⁴ - Hence they are to be taught: 1. To beware of the least deliberate defect, or one admitted with open eyes, yet in such a way that, after some light fault has been admitted, they do not fall in spirit, but rise from the fall by acts of humility, sorrow, and purpose, and this even if they were to fall a hundred times in a day. 2. To perform ordinary actions well, or prayers, the duties of their state, etc., and to have a right intention in all things. - 3. First to strive for patience, then only for joy in adversities. - 4. Let them learn to bear light things before they desire grave things. - Nor meanwhile should the confessor be unmindful of the saying of the Lord, saying: "The Spirit breathes where He wills"; nor should he forget that this usually happens: that even souls enriched with great gifts of God and abounding in the fruit of solid virtues are seen to be infected with various defects and imperfections, God so permitting.

3. Let him take care that he introduce them into the custom of MENTAL PRAYER. - Hence let him establish for them the time to be expended on this most holy exercise; let him himself assign to them the truths to be meditated; let him teach them the method of meditating fruitfully; and now and then, for example each month, let him ask an account of this method. - Moreover, let him watch with open eyes that they pass no day without some consideration of truths; that they frequently think of God always present to us; that they pour forth frequent and fervid ejaculatory prayers; and that, insofar as it can be done, on individual days they read something attentively and piously from a spiritual book prudently chosen (cf. n. 535).

4. Let him take care that he effectively teach them the exercise of Christian MORTIFICATION. "To assert absolutely," says St. Alphonsus,⁵ "that external mortifications profit nothing or little, is a very great error." Yet let the director take care that he not be excessive in conceding them, especially in the first fervor of devotion; nor generally should he concede them except when asked, and let him concede less than is requested. - But let him watch that they exercise themselves constantly rather in negative mortification: for example, that they abstain from curious looking, that they speak sparingly, that they be content even with unpleasant foods, that in wintertime they do not approach the fire, that they command their passions, etc.⁶ Moreover, the particular Examination will serve excellently as a singular aid to this exercise.

5. As regards the reception of the SACRAMENTS: 1. Let him advise general confession for those who are not scrupulous and who have not yet made it (cf. n. 1711). - 2. Let them confess once, or at most twice, in a week. But one who has fallen into a venial sin and lacks an opportune occasion of confessing should not on that account abstain from Communion, since venial sins are remitted also by other remedies. Indeed, some timorous persons will often more usefully dispose themselves for Communion by their own acts, as being those which then are wont to be more fervent, than by confession. - Concerning frequent Communion, recall what was said at nn. 1575-1582.

1842. IT IS ASKED. How ought the confessor conduct himself with penitents who bring only IMPERFECTIONS or VENIAL sins?⁷

Resp. 1. "If they confess imperfections which do not reach faults certainly venial, Bonacina says that they can be absolved under condition; but I judge that this is not to be admitted except very rarely, and when they themselves could not assign certain matter from past life, or not without great trouble. For the rest I say that if the penitent does not present certain matter, the confessor must not inquire into it in order to absolve him; and in the case in which he had inquired and had not found it, he is not bound to impart conditional absolution to him" (cf. n. 1658 and 1663, qu. 5, Reg. 24).

2. "If the penitent confesses certain venial sins, but usual or daily ones, for example concerning impatiences, intemperances, distractions in the Office, in prayer, and similar things, so that absolution can be given to him, it must be considered whether he has at any time imposed force upon himself, as much as he could, in order to overcome the passion; because then it can be judged that his faults proceeded rather from human frailty than from defect of sorrow or purpose. - Conversely, if he has relapsed frequently, and without resistance, into faults of this kind, then he must be dealt with as with a recidivist," according to what was said at n. 1829; and therefore it must be obtained either that he truly grieve over at least some one of those sins, or that he present for matter some graver sin of past life.⁸ - Recall what was said at n. 340 and following.⁹

1843. Preliminary Remarks. "When some soul is gifted by God with the grace of contemplation, it is necessary that the confessor know very well the mode by which he ought to direct it and free it from all illusions; otherwise he will bring the greatest harm, and, as St. John of the Cross says, he himself will have to render a great account to God." These things are from St. Alphonsus.¹⁰

Wherefore, if any penitent is raised to such a state, it is necessary that the confessor, ignorant of mystical matters, send him to a suitable moderator; or, if he judges that he is not to be sent, that he himself at least have docile recourse to learned books and experienced men, by whom he can be taught.¹¹

Meanwhile, it will profit a confessor of this kind not a little to receive at least the NOTION here sketched of those supernatural states; for, imbued with such a notion, he will be occupied more easily and more safely in the study of such sublime things.

DEFINITION. Contemplation is defined by Guigo the Carthusian:¹² "An elevation of the mind suspended in God, tasting the joys of eternal sweetness." It differs much from meditation: for in the latter God is sought by the labor of discourse, and the soul operates by acts of its own powers; but in the former, without labor of this kind, it contemplates God already found: for God Himself then operates, and the soul only suffers, since the very light and divine love with which it is then wholly filled render it sweetly attentive to contemplating the goodness of its God.¹³

DIVISION. - "Contemplation is either affirmative or negative. - 1. It is affirmative when the soul, by benefit of divine light without any work of its own, beholds some truth either created, such as the unhappiness of hell, the happiness of paradise, etc., or uncreated, such as divine mercy, love, power, goodness. - 2. It is negative when it recognizes the divine perfections not in particular, but in general, with a certain confused knowledge, but one which introduces a far greater concept of the divine greatness."¹⁴ This latter is more perfect and is called by the Mystics the prayer of darkness, clear darkness, sublime knowledge of God through ignorance, pure contemplation, etc.; in it all the interior powers of the soul are suspended, and sometimes also the exterior senses.¹⁵

1844. Principles. I. Infused contemplation, IN THE ACTIVE STATE, is usually preceded both by the prayer of natural recollection, or of contemplative leisure, and by purgation of soul through aridity of sense. We say it is usually preceded; for "the Spirit breathes where He wills" (John 3:8); nor are there lacking examples of souls which have been immediately raised to the last grade of contemplation without having passed through the preceding grades.

Moreover: 1. The PRAYER OF NATURAL RECOLLECTION is said to be granted to the soul "when the intellect does not need, with labor, as it were to go outside the soul in order to consider some mystery or eternal truth; but, drawn away from external things and gathered as it were within the soul itself, without labor, indeed with great sweetness, it attends to that truth or mystery, whatever it may be. - Contemplative leisure is almost the same, except that in recollection the soul attends to some particular devout thought; but in leisure, with a certain general knowledge of God, it feels itself gathered within itself and sweetly drawn by God."¹⁶

2. SPIRITUAL PURGATION consists not only in natural aridity, by which souls proceeding even by the ordinary way often labor, but in supernatural aridity, which is a drawing of grace and a certain light bringing punishment and obscurity. - This is twofold: namely aridity of sense and aridity of spirit:

1. Aridity of sense is a most troublesome subtraction of sensible devotion, through which the soul is led to a certain alienation from all sensible pleasures, both earthly and spiritual. It endures until, the senses having been purified, the soul is rendered apt for the first grades of contemplation.¹⁷ 2) "Aridity of spirit, or substantial aridity, is a certain divine light by which God causes the soul to recognize its own nothingness." In this state, although more attentive to pleasing God, it sees itself in a certain more terrible agony, believes all things done by itself worthy of punishments, and itself hateful to God; indeed, it sometimes experiences a thousand temptations, the punishments of the damned, and divine dereliction. God is wont through this purgation to prepare the soul for the last grade of contemplation, i.e., for passive union, in which there are ecstasies, raptures, etc.¹⁸

1845. II. The GRADES OF CONTEMPLATION are indeed various and many; yet among them three principal ones are numbered, namely supernatural recollection, quiet, and union. Now:

1. SUPERNATURAL RECOLLECTION is had "when the gathering of the powers does not come about by the work of the soul itself, but by benefit of the light which God infuses, and through which a great and sensible divine love is excited in it." The soul is placed, through this infused recollection, in the PASSIVE STATE, in which "it must not investigate more curiously what that interior recollection of spirit is; but let it permit itself to be directed by God to consider those things and to make those acts toward which it knows itself to be more borne by God."¹⁹

2. QUIET differs from the preceding grade in this, that "in recollection the force of divine love is communicated immediately to the external senses, which God Himself causes to be gathered within the soul; but in quiet love is communicated immediately to the spirit, in the very center of the soul: and the love itself is more ardent," and sometimes is diffused to the senses themselves. Then, in quiet, "the will indeed is suspended, which remains as it were bound, because then it can love no other object besides God, who draws it to Himself; but the intellect and memory or imagination sometimes remain free and run here and there." Nor, truly, should the soul be saddened about this, but neither should it strive to gather its thoughts; for it would attempt this in vain and would lose quiet: but let it elicit only those acts toward which it feels itself sweetly impelled by God.²⁰ - There is usually a following:

3. UNION, namely passive union, by which God offers Himself to be seen by the soul not only as near (as in the preceding grades), but as present: and the soul experiences Him joined to itself by a certain sweet contact; whence it can no longer doubt concerning the truth of that presence. See St. Alphonsus.²¹

1846. III. Often certain GRACES are granted with the gift of contemplation, such as visions, locutions, and revelations, which it is of great interest to distinguish from false ones. - Now:

1. VISIONS (whether external, or imaginary, or even intellectual) can be caused by the devil. - But the probable signs from which their divine origin is recognized are these: 1) if they are rare, sudden, passing like lightning, yet immovably fixed in the mind; - 2) if in the beginning they bring confusion and terror, but in the end leave the soul in the greatest peace and in living knowledge of its misery, with a great desire of perfection. For such things ordinarily proceed neither from the devil nor from nature, although they can also proceed from the devil, who "transforms himself into an angel of light"; but "by their fruits you shall know them," i.e., demons and false prophets.²²

2. LOCUTIONS, for example for imposing works, for instructing, are: either successive, when someone, meditating, feels as though he is answered by his own spirit, but as if it were an external person; or formal, when the soul hears (by the ears, imagination, or intellect) some formed words, but outside itself; or substantial, when they quickly operate that which they express: as, for example, if the soul were to hear: Do not fear, and immediately becomes intrepid. - These last are safer than all the others; the first are very uncertain, and the second very suspect. - Hence the director, if he observes that the things commanded are contrary to Christian prudence, must prohibit them altogether. But if they are not contrary, it is expedient that he suspend execution until greater certainty is acquired.²³

3. REVELATIONS of hidden or future things, for example of mysteries of faith, states of consciences, etc., can be had in three ways, namely through visions, through locutions (as above), and through understandings of naked truths. - In these one must proceed most cautiously, especially when there is question of certifying someone because of knowledge received in revelation.²⁴

Note. "When God speaks and operates, it is necessary that the soul be silent and cease from its own operations; but when He does not speak, it is necessary that the soul help itself in that mode in which it can, in order to join itself to God, namely by meditations (when these are necessary), affections, prayers," etc., as in the active state.²⁵

1847. Questions. QUAER. 1. What is the OFFICE OF THE CONFESSOR toward a soul which walks by the ways of contemplation?

Resp. Two things in this office of his are principal: 1. He must PRESERVE IT IN HUMILITY while it is gifted with graces. For no grade of contemplation confers impeccability; "and therefore, the more it sees itself gifted by God with graces of this kind, so much the more it must be humble and alienated from all things, loving the cross alone, and living wholly conformed to the divine dispositions, with continual fear that its infidelities from that time will be punished more bitterly, on account of the greater ingratitude with which they will be committed."²⁶ Therefore let him impose on it "that it faithfully narrate all the communications which it has in prayer. Yet let him show no appetite for knowing them (nor have it write them, unless this is necessary); nor let him ever manifest to another the supernatural graces conceded to his penitent." Nor let him show to it "a sign of esteem, and much less send other penitents to ask counsel from it, or to seek solace or direction. Rather let him show that he makes less of it than of other souls which walk by the way of faith"; let him not spare its faults and defects, etc.; "because souls adorned with these favors, regularly speaking, are always and much to be humbled." - Especially, "when there is question of external graces, such as visions, locutions, and revelations, regularly speaking, it is safer that the director show that he makes little of them (because there are more false visions than true ones);²⁷ and the more avidly they are sought and held in value, so much the more the person will stray from faith and humility, which is the safer way that God has placed. - Wherefore, let him give it the counsel that it pray God to concede true ecstasy, namely total alienation from earthly things and from itself, without which it will never be able to arrive at perfection."²⁸

2. He must COMFORT and HELP the soul when it is placed in doubts, aridities, and temptations, which are wont to abound in these ways. To this end let him not show himself fearful, or in any way hesitating, but let him manfully comfort it to fear nothing. Let him say to it that all those suggestions of blasphemies, unbelief, impurities, and despair are not consents, but punishments which, if they are tolerated with resignation, join the mind more and more to God. "Let him exhort it to be of strong soul, and to expect great things manfully from God, while He leads it by the safer way, namely by the way of the cross. Let him also warn it that first it humble itself, as being worthy to be treated thus by God on account of the defects of past life; secondly, that it wholly resign itself to the divine will, presenting itself most ready to bear all these things, indeed even greater things for every time for which it shall please God; thirdly, let it cast itself as dead into the arms of divine mercy, and commit itself to the protection of Most Holy Mary, who is rightly called Mother of mercy and consoler of the afflicted."²⁹

QUAER. 2. Must the favors of divine contemplation be SOUGHT?

Resp. Distinguish. 1. If there is question of souls which have not yet been gifted with these favors, it is safer to desire and seek only active union, i.e., perfect uniformity with the divine will; for in it certainly consists the whole perfection of divine love, and a faithful soul can, without the gift of contemplation, but with only the benefit of ordinary grace, arrive at annihilation of its own will and at transforming it into God.³⁰

2. If there is question of those which have already rejoiced in extraordinary graces in the passive state, again one must distinguish: 1) The graces which are called uniform with faith, such as confused and general knowledges and divine touches which unite the soul to God, are not to be rejected; and therefore they can be humbly sought and desired, so that union with God may thus be perfected and divine love take new increases. - 2) But graces which remove from faith, because they consist in certain distinct knowledges (such as visions, locutions, and revelations), are to be most constantly rejected, "yet always in the spirit of humility, and without any contempt, as would be to spit, to laugh in the face, etc. (which is not licit, as several assert); and by protesting before God that one wishes to serve Him in pure faith."³¹ See more among the mystical authors.³²

1486. - Penitents who live free from mortal faults are to be led to perfection, but

1° In order and by degrees. - Hence let them be taught: a) "To beware of the smallest deliberate defect, or one admitted with eyes open," yet in such a way that after some light fault has been admitted they do not fall in soul, but rise from the fall by acts of humility, sorrow, and purpose, and this even if they fell a hundred times in the day. b) To perform well ordinary actions, or prayers, the duties of their state, etc., and to have a right intention in all things. c) First to strive for patience, and only afterward for joy in adversities. d) Let them learn to bear light things before they desire grave things.

2° Let them exercise themselves especially in obedience toward the confessor, parents, and husband; in charity toward the neighbor, especially toward domestics; in patience, in the exercise of the presence of God, in special devotion toward the Blessed Virgin Mary, St. Joseph, the Guardian Angel, and the Patron Saint.

3° a) Let them apply themselves daily for some time to mental prayer according to their capacity, and never omit it, or other exercises of piety or mortification, because of dryness of spirit. b) Let them apply themselves to Christian mortification in such a way that they prefer internal to external, but not neglect this latter. But in external positive mortification, for example fasts, disciplines, etc., let them do nothing without the counsel of the confessor. But he in general should concede less than is asked; he should especially intend to restrain gluttony and sensuality; he should be discreet in conceding mortification of sleep; and above all he should exhort to negative mortifications, such as to deprive oneself of the sight or hearing of curious things, etc.

4° As regards the frequentation of the Sacraments: 1) Let him advise general Confession to those who are not scrupulous and have not yet made it. 2) Let them confess once, or at most twice in the week. But he who has fallen into venial sin and lacks a suitable occasion of confessing should not on that account abstain from Communion, since venial sins are remitted also by other means. - Indeed certain timorous persons often dispose themselves more usefully for Communion by their own acts, since these are then accustomed to be more fervent, than by Confession. Concerning the contrition required for the Confession of venial sins, see n. 1340. q. 7°, 1350. q. 4°, 1355. q. 4°; concerning the absolution of those who confess only doubtfully venial sins, n. 1344. q. 8°; concerning the frequency of Communion, n. 1313; concerning the direction of those who are endowed with the gift of higher prayer, or Contemplation, Prax. Conf.

Recall also what was said concerning the manner of acting with women (n. 1484), and concerning not preventing penitents of this kind (unless they are scrupulous) from sometimes going to another confessor (n. 1483. 4°), whom they must also sometimes be commanded to approach.

Case.—Anna has a great desire for Christian perfection. Accordingly she goes to confession every week, and receives Holy Communion daily, whenever possible, hoping thus to attain by sacramental graces a steadily increasing purity of heart. The results, however, do not meet her expectations, she is conscious of still possessing many faults, hence she loses courage and weakens in her efforts.

Question.—How should a confessor treat his penitent in order to encourage her faithful adherence to the practice of daily Communion?

Solution.—In the well-known decree of December 20, 1905, hope is expressed that Communicants who receive daily, with the right dispositions and in the state of grace, may also gradually avoid venial sins. Anna desires to be freed of her faults, hence her zeal in receiving the Sacraments. She had hoped to draw this fruit quickly from daily Communion, but she is disappointed in her expectations. The confessor, as a wise physician of the soul, must, before all things, inquire into the causes of this disappointment. Possibly it is brought about by the fact that her expectations were exaggerated, or even presumptuous. Anna believed that she would be freed not only from all sins, but even from all imperfections. As imperfections, the moralists designate either acts or omissions contrary, not to a positive commandment, but to a counsel; another definition classes them as violations of the moral law which are quite involuntary, such as distraction in prayer, involuntary emotions of anger, envy, etc., and, in general, all faults that proceed from guiltless ignorance or inattention. This latter definition, where there is discussion of the difference between imperfections and venial sins, is to be preferred to the former, since imperfections in the first sense are not always free from real sin, while, as defined in the other sense, they never include guilt. To free one’s self by degrees from such imperfections, in as far as this is possible to human beings, should be the endeavor of every Christian, but he should not forget that he can never achieve this perfectly in this life. Perfect purity is exclusively the privilege of the spirits dwelling in Heaven; on earth even the just have always occasion to accuse themselves of moral shortcomings, and to lament with the Apostle: “Who will deliver me from the body of this death?”

It would be presumptuous to insist on the gift of angelic purity, and it would surely lead to various errors. To a penitent with such aspirations St. Francis of Sales gave the admonition, “Often we take pains to become good angels, and in our zeal we neglect to be good men and good women.” He pointed out the importance of being patient with oneself: “Patience is that virtue which most assures us perfection. We must practice it in dealing with others, but it is equally necessary to exercise it with ourselves. Those who aspire to a perfect charity, must have more patience with themselves than with others. We must endure our imperfections in order to gain perfection.”

With venial sins it is different. These are more or less voluntary violations of the moral law, for this reason they offend God, and in this aspect they are to be abhorred as a positive evil. While in this life it is not possible to avoid always even the least of venial sins, yet it is possible to lessen their number, or to keep oneself entirely free from a certain species of them. That the penitent may never become lax in this endeavor, should be the special solicitude of the confessor. He will, in order to avoid the rock of extreme severity, and in order to discourage neither himself nor his penitent, clearly distinguish between sins of frailty and sins that result from a perversity of the will, or from bad habits. Even the saints were not wholly free from sins of frailty; they, too, had to confess with St. James: “In many things we all offend.” Such faults enter only too easily into our minds, actions and omissions; they can, however, be just as easily wiped out again, especially through prayer, as St. Augustine teaches: “For the daily, brief, and light sins without which this life is not led, the daily prayer of the faithful makes satisfaction... this prayer completely wipes away slight and daily sins,” Ench. 71. As a matter of fact these very faults of weakness work for the good of those who truly love God; for as they are thus continually reminded of their frailty, they are more firmly imbued with an humble self-knowledge. P. Scupoli tell us how advantageous is this knowledge of our faults: “O happy knowledge (of our frailty) which sanctifies us in this world, and uplifts us to the glory of Heaven! O splendid light, proceeding from the darkness and flooding the soul with celestial clarity! O hidden pearl, shining forth from our obscurity! O nothingness that uplifts us to the possession of all things!” If the saints received extraordinary graces from God, not a little of this was due to the fact that they chose to give themselves up to the contemplation of their own nothingness, and fostered within themselves the spirit of humility and contrition.

Upon this important point Anna must be enlightened so that what should really inspire confidence and courage may not become a cause for discouragement.

When, however, there is question of faults arising from perversity of will, and deliberately committed, then the case assumes another aspect. A spiritual condition of this kind requires careful treatment on the part of the confessor.

How harmful such faults are to our striving for virtue is aptly told by P. Lancicius. He writes, in the introduction to an exhaustive treatise upon venial sins: “During the forty-seven years of my priesthood, I have been at different times the spiritual director of lay persons and of Religious. In this work I was made aware that many persons received great graces from the Lord, but with the greater number I saw that they received lesser graces than the Divine bounty would have poured out upon them if they had been more diligent in avoiding numerous venial sins, especially those committed with deliberation.”

Should the confessor perceive that Anna is enmeshed in faults of this kind, that she commits certain faults from habit, then he will, first of all, prescribe the remedies needed against her shortcomings, and impress upon her the conscientious use of the same. Some pious, but little instructed, persons fall into the error that sacramental grace will do all and that it will suffice to receive Communion frequently in order to attain the heights of Christian perfection. If Anna sincerely desires to be cured of moral ills she will assuredly show her good will by a diligent use of the prescribed remedies, and thus gradually attain the desired goal. Should Anna, however, manifest a lack of good intention, by neglecting to cooperate with sacramental grace by her own suitable effort, then the prudent confessor will regard her case as critical, and, if necessary, treat her with warranted severity. Such souls are frequently in grave danger of straying afar from the path of virtue. In the case of such persons the question arises: Have they, indeed, the pious disposition, which is before all things requisite for daily Communion? Are they, indeed, in the state of grace? Admittedly they will not commit any sin which they regard as a grievous sin. Yet, what security is there, in their deplorable condition, that their supposedly venial sins are not really mortal sins, or at least will not soon lead to such? In judging sinful acts, which Moralists hold to be grievous sins ex genere suo, which, however, may be slight on account of parvitas materiae, it is often very difficult to define the borderline that divides venial sins and grievous ones, and, since even the most skilled Casuists often admit their inability to distinguish in this matter, how can a person, less well-informed, without conscious self-deception claim that this borderline has not been overstepped, when she has over and over again sinned deliberately against charity, justice, etc.? Moreover the neglected grace is gradually withdrawn from the tepid soul, and the Divine warning is being fulfilled which was pronounced upon the Bishop of Ephesus: “Because thou art tepid I will begin to vomit thee out of my mouth.” There is, finally a particular point to be taken into consideration regarding such persons. Not infrequently the habitual faults of those avowing the aspiration to a devout life are yielding scandal. Their lack of charity, of fidelity to duty, of humility, meekness, etc., casts not seldom a dark shadow upon piety itself and brings it into discredit. The scandal which the world takes at the devout is surely often a pharisaical scandal-taking, their malice gleefully making small faults the occasion for vilification of all religion. Unfortunately, however, there is sometimes real scandal of this sort which the confessor must combat with energy. Should all his endeavors fail, then he must not hesitate to keep such persons, who evidently misuse the sacraments, from approaching them until they are induced to make a better use of the same.