are vastly convenient in their way," I observed."And yet," said the father, "notwithstanding all that, they would go for nothing, sir, unless we had proceeded to mollify penance, which, more than anything else, deters people from confession.Now, however, the most squeamish have nothing to dread from it, after what we have advanced in our theses of the College of Clermont, where we hold that, if the confessor imposes a suitable penance, and the penitent be unwilling to submit himself to it, the latter may go home, 'waiving both the penance and the absolution.' Or, as Escobar says, in giving the Practice of our Society, 'if the penitent declare his willingness to have his penance remitted to the next world, and to suffer in purgatory all the pains due to him, the confessor may, for the honour of the sacrament, impose a very light penance on him, particularly if he has reason to believe that this penitent would object to a heavier one.'" "I really think," said I, "that, if that is the case, we ought no longer to call confession the sacrament of penance." "You are wrong," he replied; "for we always administer something in the way of penance, for the form's sake." "But, father, do you suppose that a man is worthy of receiving absolution when he will submit to nothing painful to expiate his offences? And, in these circumstances, ought you not to retain rather than remit their sins? Are you not aware of the extent of your ministry, and that you have the power of binding and loosing? Do you imagine that you are at liberty to give absolution indifferently to all who ask it, and without ascertaining beforehand if Jesus Christ looses in heaven those whom you loose on earth?" "What!" cried the father, "do you suppose that we do not know that 'the confessor (as one remarks) ought to sit in judgement on the disposition of his penitent, both because he is bound not to dispense the sacraments to the unworthy, Jesus Christ having enjoined him to be a faithful steward and not give that which is holy unto dogs; and because he is a judge, and it is the duty of a judge to give righteous judgement, by loosing the worthy and binding the unworthy, and he ought not to absolve those whom Jesus Christ condemns.' "Whose words are these, father?" "They are the words of our father Filiutius," he replied."You astonish me," said I; "I took them to be a quotation from one of the fathers of the Church.At all events, sir, that passage ought to make an impression on the confessors, and render them very circumspect in the dispensation of this sacrament, to ascertain whether the regret of their penitents is sufficient, and whether their promises of future amendment are worthy of credit." "That is not such a difficult matter," replied the father; "Filiutius had more sense than to leave confessors in that dilemma, and accordingly he suggests an easy way of getting out of it, in the words immediately following: 'The confessor may easily set his mind at rest as to the disposition of his penitent;for, if he fail to give sufficient evidence of sorrow, the confessor has only to ask him if he does not detest the sin in his heart, and, if he answers that he does, he is bound to believe it.The same thing may be said of resolutions as to the future, unless the case involves an obligation to restitution, or to avoid some proximate occasion of sin.'" "As to that passage, father, I can easily believe that it is Filiutius' own." "You are mistaken though," said the father, "for he has extracted it, word for word, from Suarez." "But, father, that last passage from Filiutius overturns what he had laid down in the former.For confessors can no longer be said to sit as judges on the disposition of their penitents, if they are bound to take it simply upon their word, in the absence of all satisfying signs of contrition.Are the professions made on such occasions so infallible, that no other sign is needed? I question much if experience has taught your fathers that all who make fair promises are remarkable for keeping them; I am mistaken if they have not often found the reverse." "No matter,"replied the monk; "confessors are bound to believe them for all that; for Father Bauny, who has probed this question to the bottom, has concluded 'that at whatever time those who have fallen into frequent relapses, without giving evidence of amendment, present themselves before a confessor, expressing their regret for the past, and a good purpose for the future, he is bound to believe them on their ****** averment, although there may be reason to presume that such resolution only came from the teeth outwards.Nay,'
says he, 'though they should indulge subsequently to greater excess than ever in the same delinquencies, still, in my opinion, they may receive absolution.' There now! that, I am sure, should silence you." "But, father,"said I, "you impose a great hardship, I think, on the confessors, by thus obliging them to believe the very reverse of what they see." "You don't understand it," returned he; "all that is meant is that they are obliged to act and absolve as if they believed that their penitents would be true to their engagements, though, in point of fact, they believe no such thing.
This is explained, immediately afterwards, by Suarez and Filiutius.After having said that 'the priest is bound to believe the penitent on his word,'
they add: 'It is not necessary that the confessor should be convinced that the good resolution of his penitent will be carried into effect, nor even that he should judge it probable; it is enough that he thinks the person has at the time the design in general, though he may very shortly after relapse.Such is the doctrine of all our authors- ita docent omnes autores.'
