|
"Receive ye the Holy Ghost. Whose sins you shall forgive, they
are forgiven them." John 20:22 f.
We have seen that the purification of the soul is an effect
of the mortification of the senses, of self-will, and of personal
judgment; we shall see also that it is an effect of prayer. Moreover,
God, in His love for us, has placed within our reach other easy and
powerful means to purify us, the sacraments, which operate by
themselves, ex opere operato, and produce in the soul which has
prepared itself by acts of faith and love a much more abundant grace
than it would obtain by making the same acts without the sacraments. However, if the sacraments by themselves, by the divine virtue they
contain, have an essential efficacy, the measure of grace produced by
them varies according to the dispositions of those who receive them;
the more perfect they are, the more abundant is the grace, and the
differences between a number of persons receiving the same sacrament
are much greater than one ordinarily imagines.
The sacrament of penance is one of the most precious means of
sanctification; it must be well received, and routine, which would
considerably diminish its effect, should be avoided. It is, therefore,
important for us to see how we should prepare for sacramental
confession, how we should make a good confession, and what are its
fruits. PREPARATION FOR CONFESSION To prepare worthily for
confession, we should examine our consciences and arouse ourselves to contrition.
The examination of conscience requires more care in proportion as
the penitent falls into more sins and has little knowledge of his
interior state. However, those who each evening examine their
principal failings, have no trouble at all in knowing themselves well,
and they are thereby stirred to make serious efforts at amendment.
In the case of spiritual persons who confess frequently and who are
careful to avoid deliberate venial sins, the examination of
conscience, as St. Alphonsus remarks, does not require much time. It
is advisable for such a person to ask himself: What remains of this
week to be written in God, in the book of life? In what have I acted
for God, in what for myself, by yielding to my temperament, my egoism,
my pride? When he thus considers the state of his soul from above and
asks for light, he often obtains the grace of a penetrating gaze on
his own life. We must distinguish here grave sins, more or less
deliberate venial sins, and the faults of frailty. If a man who
tends towards perfection has the misfortune to commit mortal sins in a
moment of weakness, he must accuse himself of them sincerely and
clearly at the beginning of his confession, without, seeking to cause
them to pass unperceived in the multitude of venial sins. He must
indicate their number, kind, and cause, and especially have a profound
contrition for them accompanied by a firm purpose of avoiding in the
future not only the sins themselves, but their occasions and causes.
Even after receiving pardon, he must also keep alive in his heart the
sincere desire to atone, by an austere life and a generous love, for
the evil committed. He should also remember how the Apostle, St.
Peter, wept over his denial, humbled himself profoundly, thanked
infinite Mercy, and continued on his way even to martyrdom. An
isolated mortal sin, when immediately confessed and atoned for, leaves
scarcely any traces in the soul, which may at once resume its ascent
from the very spot where it fell, without having to retrace all the
road that had already been traveled. Thus he who stumbles midway in an
ascent, may, when he picks himself up, promptly continue his climb
from the spot which he had reached. Venial sins committed with full
deliberation are a serious obstacle to perfection, especially when
they are frequent and the soul is attached to them. They are real
maladies, which weaken the Christian soul. "Do not allow sin to grow
old in thee," Christ said to St. Gertrude. Fully deliberate venial
sin, when not rejected, is like a poison that is not vomited forth and
that, although it does not cause death immediately, acts slowly on the
organism. For instance, close attention must be paid to avoid keeping
voluntarily any petty rancor, or attachment to one's own judgment, to
self-will, to habits of rash judgment, of slander, of dangerous
natural affections that would be a fetter, depriving us of liberty of
spirit and all spontaneous movement toward God. When we deliberately
refuse the Lord these manifestly demanded sacrifices, we cannot expect
from Him the graces that lead to perfection. Consequently we must
plainly accuse ourselves of fully deliberate venial sins against
charity, humility, the virtue of religion, and so forth, especially
those which are most humiliating. Their cause must be sought with a
firm resolution to avoid them. Otherwise, of course, there is no
longer any real and effective tendency to perfection. This is a point
of primary importance. There are other semi-deliberate venial sins,
which are committed with less reflection and into which there enters a
certain amount of surprise and impulse, but to which the will adheres
with a certain complacency. We must guard against them, especially if
they recur frequently; they show that the soul fights too feebly and
is not determined to free itself from all obstacles.
Sins of frailty are those committed inadvertently because of human
weakness; the will has only a small share in them; it yields
momentarily, but promptly disavows its weakness. Sins of this kind
cannot be completely and continually avoided, but their number
should be diminished. They are not a serious obstacle to perfection
because they are quickly atoned for; yet it is well to submit them to
the influence of the sacrament of penance because thereby purity of
soul will become more complete.(1)
THE CONFESSION ITSELF
Confession should be made with a great spirit of faith, remembering
that the confessor holds the place of our Lord. He is a judge, since
this sacrament is administered in the form of a judgment: Ego te
absolvo . . . ; but he is also a spiritual father and a physician, who
benevolently points out remedies if the penitent clearly reveals his
suffering. Consequently it is not enough to make a vague accusation
that would tell the confessor nothing, as for example: I have had
distractions in my prayers. It is advisable to say: I have been
especially distracted during such and such an exercise of piety
through negligence, because I began it badly, without recollection, or
because I did not sufficiently combat distractions springing from a
petty rancor or from too sensible an affection or from study. It is
also fitting to recall resolutions taken and to tell whether we have
failed more or less in keeping them. Thus routine and negligence will
be avoided.
We need especially to excite contrition and a firm purpose of
amendment, its indispensable consequence. To do this, we should think
of the genuine motives of contrition, both as regards God and as
regards ourselves. We must ask for the grace to see more clearly that
sin, no matter how slight it may be, is an offense against God,
resistance to His will, resistance which certainly displeases Him;
that it is also ingratitude toward the most loving of Fathers,
ingratitude so much the greater as we have received more, and by it
we refuse to give God an "accidental joy" which we ought to give Him.
Our sins have increased the bitterness of the chalice that was offered
to Christ in Gethsemane; He could address to us these words of the
Psalmist: "For if My enemy had reviled Me, I would verily have borne
with it. . . . But thou a man of one mind, My guide and
My familiar, who didst take sweetmeats together with Me." (2) There we
have indeed the motive for contrition with respect to God.
As regards ourselves, there is another motive: venial sin, though it
does not of itself diminish charity, takes away its fervor, its
liberty
of action, and its radiation. Venial sin renders the divine friendship
less intimate and less active. To lose the intimacy of a saint would
be a great loss; but to lose the intimacy of our Savior is a far
greater loss. Moreover, venial sin, especially if deliberate, causes
evil inclinations to spring up again in us and thereby disposes us to
mortal sin; and in certain matters the attraction to pleasure may
easily cause us rapidly to cross the line which separates venial sin
from mortal. We have here another motive for sincere contrition.
Confession thus practiced will, especially by virtue of absolution and
the counsels of the priest, be a powerful means of purification and
progress. Blessed Angela of Foligno, along with many others,
exemplifies this purification and progress by means of confession. At
the beginning of the book of her visions and instructions, the saint
herself relates that when she first took cognizance of her sins she
was greatly afraid, trembled at the thought of damnation, wept much,
blushed for the first time, put off confessing them; nevertheless she
went in this state to the holy table. She says:
With my sins I received the body of Jesus Christ. That is why my
conscience did not cease to chide me day or night. I prayed to St.
Francis to make me find the confessor I needed, someone who would be
able to understand and to whom I could talk.. . . In the morning I
found a friar who was preaching in the church of St. Felician. After
the sermon
I resolved to make my confession to him. I confessed my sins in
full, I received absolution. I did not feel love, only bitterness,
shame, and sorrow.
I persevered in the penance imposed on me; devoid of consolation,
overwhelmed with sorrow, I tried to satisfy justice.
Then I looked for the first time at divine mercy; I made the
acquaintance of that mercy which had withdrawn me from hell, which
had given me the grace that I have related. I received its first
illumination: my grief and tears redoubled. I gave myself up to severe
penance. . . .
Thus enlightened, I perceived only defects in myself; I saw with
entire certitude that I had deserved hell. . . . I received no
consolation other than that of being able to weep. An illumination
made me see the measure of my sins. Thereupon I understood that, in
offending the Creator, I had offended all creatures. . . . Through the
Blessed Virgin and all the saints I invoked the mercy of God and,
knowing that I was dead, on my knees I begged for life. . . . Suddenly
I believed that I felt the pity of all creatures and of all the
saints. And then I received a gift:
a great fire of love and the power to pray as I had never prayed. . .
. I received a profound knowledge of the manner in which Christ died
for my sins. I felt my own sins very cruelly, and I perceived that I
was the author of the crucifixion. But as yet I had no idea of the
immensity of the benefit of the cross. . . .
Then the Lord in His pity appeared to me several times, in sleep or in
vigil, crucified: "Look," He said to me, "Look at My wounds." He
counted the blows of the scourging and said to me: "It is for thee,
for thee, for thee." . . . I begged the Blessed Virgin and St. John to
obtain the sufferings of Jesus Christ for me, at least those which
were given to them. They obtained this favor for me, and one day St.
John so loaded me with them that I count that day among the most
terrible of my life. . . . God wrote the Pater Noster in my heart with
such an accentuation of His goodness and of my unworthiness that I
lack words to speak of it.
By this very profound contrition, Blessed Angela entered on the way of
sanctity. These great graces should draw our attention to the value of
the aids which God offers us daily, to matters of import in the
ordinary Christian life.
THE FRUITS OF CONFESSION
The fruits of confession are those of the virtues of humility and
penance and especially those of sacramental absolution.
What truer and more indispensable act of humility is there than the
sincere confession of sins committed? It is the remedy of the vice of
pride, the root of all sin. Therefore heresy, which is the fruit of
pride, suppressed confession, as we see in Protestantism. In a humble
confession there is a beginning of atonement for sins of pride.
The act of penance, which is contrition, regrets sin, disavows it
because it displeases God and separates us from Him. By contrition the
soul is converted, turns back to the Lord from whom it had turned away by mortal sin, or from whom it had strayed by venial
sin. It draws near to Him and with confidence and love throws itself, so to speak, into the arms of mercy.
Above all, the blood of the Savior is sacramentally poured out on our
souls by sacramental absolution. The Protestant never experiences,
after committing sins that may torment him, the consolation of hearing
the minister of God say to him in the name of the Lord, speaking in
merciful judgment: Ego te absolvo. He has not the consolation of thus
being able to apply to himself Christ's words to the apostles: "Whose
sins you shall forgive, they are forgiven them." (3) On the contrary, by
these words the blood of Christ is sacramentally poured out on our
souls by absolution; it is like a salutary balm which, adding its
power to that of the virtues of humility and penance, remits sins,
greatly assists complete healing, and helps the soul to recover its
lost strength.
"By confession," says St. Francis de Sales, "you not only receive
absolution from venial sins you confess, but likewise strength to
avoid them, light to discern them well, and grace to repair all the
damage you may have sustained by them."(4)
We must not forget, however, that the effects of absolution are always
in proportion to the excellence of the dispositions with which the
sacrament is received. As St. Thomas says, (5) If a man who has five
talents and loses them by mortal sin, has only sufficient contrition,
he does not recover the merits lost in the degree that he had before
his fall; he may recover three talents. If he has a more profound
sorrow for his sins, he may again receive the five talents that he
lost; or even, with a superior fervor of contrition, he will receive
more, six, for instance. Such seems to have been the contrition of St.
Peter after his denial of Christ; from that time on he was very
generously faithful to grace, which led him even to martyrdom.
Among twenty people who go to confession, each receives a different
measure of grace, for God discerns in each one's acts difference;
which no one on earth suspects. There are many different degrees of humility, contrition, and love of God, which are more or less
pure and more or less strong. They are as so many degrees of intensity
of a flame.
The same principles apply to sacramental satisfaction, the effect of
which depends on the sacrament, at the same time being proportioned
to the fervor with which it is accomplished. Sacramental satisfaction
has thus more value than a satisfaction that is not sacramental,
though the first may be more or less fruitful according to our
generosity. It thus obtains for us in varying degrees the remission
of the punishment due to forgiven sins. This satisfaction or penance
should, therefore, not be put off to a later date, but performed at once, while we thank God for the grace of absolution. The blood of
Jesus flowed over our soul to purify it; we should pray that He may
grant us to remain in the state of grace and to die in this state.
Only the saints have a profound understanding of the value of the
blood of the Savior; this penetrating illumination on the depths of
the mystery of the redemption is an immense grace.
Finally, it is fitting to accuse ourselves, at least in general, of
the sins of our past life, especially of the most serious sins, in
order to have a greater contrition for them so that the application of
the merits of Jesus Christ to these sins, that have already been
forgiven, may diminish the temporal punishment, which almost always
remains after absolution. Let us also say with the Psalmist: "From my
secret ones cleanse me, O Lord." (6) Cleanse me, O Lord, from my secret
sins that are indirectly voluntary by reason of my negligence to know
and to will what I ought to know and will.
Confession made thus with a spirit of faith is manifestly a great
means of sanctification. Our Lord said to St. Veronica Juliani: "Thou
shalt make progress in perfection in proportion to the fruits which
thou shalt draw from this sacrament."
In a little work on confession, St. Francis de Sales remarks: "Listen
attentively. . . in order to hear in spirit the words of absolution
that the Savior Himself pronounces in heaven over your soul. . . at
the same time that His priest absolves you in His name here on earth."
(7)
In the same work, he adds: "There is no character so untractable which, first of all by the grace of God, then by industry and diligence, cannot be subdued and conquered. For that reason, follow the
orders and guidance of the prudent and zealous director." (8)
To conclude with St. Francis de Sales,(9) let us note that the sadness of
true contrition, that is, displeasure with evil and detestation of it,
is never a vexing, fretful sadness which depresses, but, on the
contrary, it is a holy sadness that makes the soul prompt and
diligent, that uplifts the heart by prayer and hope, that leads it to
outbursts of fervor: "It is a sadness which in the height of its
bitterness always produces the sweetness of an incomparable
consolation, according to the precept of the great St. Augustine: 'The
penitent should ever grieve and rejoice at his grief.' " (10)
If this sadness of contrition at the memory of past sins has this
sweetness, it is because it springs from charity. The more a man
grieves for his sins, the more certain it is that he loves God. This
sadness, which is not vexation and melancholy, is good; it is
compunction or lively sorrow for having sinned, sorrow in which are
found the fruits of the Holy Ghost: namely, charity, joy, peace,
patience, benignity, goodness, longanimity, mildness, faith, modesty,
continency, and chastity.(11)
|
