III.
SELF-CASTIGATION OR PENANCE.
Self-castigation is the purification of man from
the effects of sin by the practice of penance. As we offend God, defile our
souls, and incur the penalty of sin by rebelling against God, so we honor God,
purify our consciences, and make satisfaction for sin by voluntary penance. Let
us now consider the causes we have for self-castigation and the ways of
practicing it.
1. First Cause
for Penance — Mortal Sin
Mortal sin is a deliberate, voluntary transgression
of God's law in a serious matter. Its malice consists in rebelling against God
with base contempt and vile ingratitude, and thereby making an idol unto
ourselves of some sinful gratification. Its effects are: (1) it insults the majesty
and goodness of God; (2) it deprives man of sanctifying grace, and past merit,
and renders him incapable to merit heaven; (3) it defiles the soul; (4) it
burdens the conscience with guilt; (5) it condemns the sinner to the punishment
of an outraged conscience, the loss of God's friendship, and brings upon him
the punishment of hell.
The means by which man can undo the effects of
mortal sin and avoid a relapse are sacramental confession, contrition,
amendment, resistance to temptation, flight from the occasion of sin, distrust
of self and confidence in the mercy of God.
2. Second Cause
for Penance — Venial Sin.
A venial sin is (1) a deliberate, voluntary transgression
of God's law in a light matter, or (2) a transgression in a serious matter
where the mind was prevented from realizing the extent of its malice through
ignorance, misconception or inadvertence, or where mind or will were
momentarily hampered, but not paralyzed by sudden passion, nervousness, or
fear. Where physical violence, however, or nervousness, fear, or antecedent
passion deprives man entirely of the dominion of an action, it is no sin in the
sight of God. The effects of venial sin are: (1) it slights God; (2) it lessens
the fear of the Lord and the love of God in our hearts; (3) it renders us
unworthy of special graces; (4) it diminishes our fervor and devotion; (5) it
disposes us for the commission of mortal sin; (6) it makes us deserving of temporal
punishment.
The means of blotting out venial sin and of avoiding
it in the future are contrition, reparation, vigilance, serious effort,
mistrust of self and confidence in God.
3. Third Cause
for Penance — Tepidity.
Tepidity is habitual negligence in doing good and
in avoiding evil. It is disgust in the sense of God, a spiritual dyspepsia, a
stagnation in the spiritual life, that enervates the mind, smothers charity,
extinguishes devotion, weakens virtue, and darkens the understanding. Tepidity
is defined by St. Alphonsus as the habit of fully deliberate venial sin.
Tepidity is a rebellion against the fundamental laws of labor, suffering, and
prayer, and therefore an abomination in the sight of God. "Because thou
art lukewarm, and neither hot, nor cold, I will begin to vomit thee out of my
mouth" (Apoc. iii. 16).
A complete reconstruction of the spiritual edifice
is necessary to cure a tepid soul: prayer, meditation, concentration,
recollection, strenuous labor, patient endurance, detachment, a spirit of
faith, fervor, frequent examination of conscience, seclusion, and the exercises
of a retreat alone can effect a cure.
4. Fourth Cause for
Penance — Participation in the Sins of Others
We may participate in the sins of others (1) by
neglecting a reproof suggested by charity; (2) by not preventing the sins of
others when our duty demands it; (3) by scandalizing others or offering them the
occasion of sin; (4) by aiding them in the commission of sin; (5) by committing
sin with them; (6) and by tempting them or coercing them to sin.
We incur the guilt of the sins of others, as well
as the obligation of leading them to repentance in so far as we have
participated in their sins. "It is impossible that scandals should not
come: but woe to him through whom they come" (Luke xvii. 1).
To guard against participating in the sins of others,
we should bear in mind (1) that such conduct offends God most grievously; (2)
that He will demand a strict account of our stewardship; (3) and that those
whom we have helped on the way to perdition will be our accusers on the day of
the general reckoning.
5. Fifth Cause
for Penance — The Sins of the World
There are many sins committed that are not of
our volition and which we cannot prevent.
They offend God, wound the Sacred Heart of Jesus,
and ruin countless souls. Zeal for the honor and glory of God should prompt us
to regret them, to grieve over them, and thereby to make atonement to the
outraged majesty and goodness of God. Our love for Jesus Christ should prompt
us to offer Him sympathy and consolation, and to make reparation to His adorable
Heart for the coldness, indifference, and malice of mankind. Finally, zeal for
the salvation of souls and the brotherhood of mankind should prompt us to
desire the welfare of every human being, and to do all in our power to promote
it by making satisfaction for the sins of the world.
6. Sixth Cause
for Penance — Imperfections
Imperfections are involuntary defects in the service
of God, or material transgressions of His holy law committed without advertence
of the mind or consent of the will. As imperfections are committed without
malice or guilt, they are not matter for confession. As defects in God's service
they are matter for self-examination and correction, for spiritual direction,
and for voluntary penance and mortification. The teaching of St. John of the
Cross, that every imperfection is a tendency to one of the capital sins, should
prompt us to redouble our vigilance in discovering, and our efforts in overcoming
them. To further our spiritual progress, let us verify this statement of the
saint.
a. Imperfections
Inclining to Pride. Pride is
inordinate self-esteem. The imperfections that tend to foster pride are: (1) to
attribute a feeling of devotion to our efforts; (2) to desire to be considered more
perfect than those who experience no sensible devotion; (3) to perform acts of
devotion to attract the attention of others; (4) to incline to censure others;
(5) to attempt to direct the superiors and the confessor in discharging their
duties.
Inclinations to pride may be overcome by vigilance,
and by voluntary acts of humiliation and mortification.
b. Imperfections
Inclining to Avarice. Avarice is an
inordinate solicitude for created things. It may be carnal or spiritual. The imperfections
tending to carnal avarice are: (1) an inordinate desire of material things; (2)
seeking them for their own sake; (3) hating to part with them; (4) centering
our affections on them.
The imperfections tending to spiritual avarice
are: (1) a desire for an abundance of grace and extraordinary favors with which
we will not or cannot co-operate; (2) overestimating articles of devotion and
pious practices to the detriment of true piety and devotion; (3) to profess
great sanctity while neglecting interior mortification.
Being unworthy of God's favors we should (1)
use material things to supply our wants and to help our neighbor; (2) guard
against all inordinate attachment to them; (3) humbly and gracefully accept the
spiritual favors God gives us; (4) seek conversion of the heart and solid virtue;
(5) perform our private and public devotions according to the general practice;
(6) cultivate a spirit of detachment in all things.
c. Imperfections
Inclining to Lust. Impure feelings
may be aroused without any fault on our part, (1) by our corrupt nature; (2) by
the devil; (3) by necessary associations with others, especially with persons
of the opposite sex; (4) by innocent familiarity with virtuous persons; (5) by
a sympathy between devotion of the heart and sensual inclinations in our pious exercises;
(6) by too great or too vivid a fear of impurity itself.
To spiritualize our inferior nature we should (1)
guard against doing anything in the discharge of our duty that might
unnecessarily arouse improper feelings; (2) despise those that arise spontaneously,
and not omit our duty to God, to our neighbor, or to ourselves on their account;
(3) to abstain from all sentimentality, inordinate familiarity, and carnal
friendship; (4) to redouble our prayers; (5) to seek to please God in all
things and implicitly to trust in His help; (6) in our mistrust of self not to
picture particular temptations to our minds; (7) to ground ourselves in
humility; (8) to perform little acts of exterior mortification.
d. Imperfections Tending
to Anger. We manifest a
tendency to anger, (1) when through false zeal we grow impatient at the
mistakes of others, or take delight in denouncing them; (2) when we grow impatient
with ourselves on ac- count of our repeated faults and slow progress in virtue;
(3) when we grow sad, discouraged, or impatient because God has seen fit to
leave our souls dry, dark, and languid, without sensible consolation. By such
conduct we disgrace the spiritual life, scandalize others, and give ignorant
persons reason to infer that sanctity is a mixture of haughtiness, temper, and
effeminacy.
To counteract these tendencies we should (1) concentrate
our attention on our duty, and be patient but firm and persevering in our
efforts to make progress; (2) pay no attention to the defects of others, and
treat them with indulgence when brought to our notice; (3) place our trust in
God and mate ourselves worthy of His favors by humility, prayer, mortification,
and honest effort; (4) be alert to suppress the first impulse to anger when we are
especially prone to it; (5) seek the grace to do God's will and not heavenly consolations
in our prayers.
e. Imperfections
Tending to Gluttony. The imperfections
that tend to gluttony may be carnal or spiritual. Those of a carnal tendency
manifest themselves (1) in the pleasure we might take in thinking of food and
drink; (2) in speaking unnecessarily of it; (3) in wishing for it out of due
season.
Those which tend to spiritual gluttony are: (1)
to desire spiritual consolations and favors rather than solid piety; (2) to
follow one's own inclination in doing good rather than the will of God; (3) to
forget one's own sinfulness and become too familiar with God; (4) to indulge in
extraordinary works of penance for the delusive consolation they may afford.
To counteract these tendencies to gluttony we
should (1) seek to please God, and not to gratify ourselves; (2) be indifferent
to all but the holy will of God, and accept material and spiritual favors with
humble gratitude; (3) above all mortify our will by cultivating obedience,
purity of heart, and conformity to the divine will; (4) cultivate a special
devotion to Christ crucified.
f. Imperfections
Tending to Envy. Envy is sadness
at another's welfare in so far as this diminishes one's own excellence. Its
tendencies are: (1) to feel hurt when others are praised or honored; (2) to
minimize the reputation of others by disparaging remarks ; (3) to be pleased when
the defects of others are made known; (4) to rejoice when such defects are
criticized by others.
To cure imperfections tending to envy we should
(1) practice charity; (2) rejoice at the success of others; (3) wish them well;
(4) extol their virtues; (5) praise them publicly when circumstances permit.
g. Imperfections
Tending to Sloth. Sloth is
indifference in action. When sloth becomes habitual it is called tepidity or
lukewarmness. A person may be physically infirm, or perform a slothful deed, and
even commit a serious fault, without being in the dangerous state of tepidity. The
tendencies to sloth are: (1) a facility in omitting or curtailing our spiritual
exercises; (2) irreverence or voluntary distractions in them; (3) a want of
recollection; (4) a want of practical faith in our daily actions.
To remedy the imperfections tending to sloth we
should (1) cultivate a spirit of recollection; (2) frequently strengthen our
good resolution; (3) frequently purify our motives; (4) frequently renew our
good intention; (5) cultivate a spirit of prayer.
7. Castigation of
Actual Sin — Sacramental Confession.
Sacramental confession is the means instituted
by a merciful Savior to reconcile repentant Christian sinners to God. When made
with the proper dispositions a good sacramental confession cancels the effects
of sin, and bestows the peace which the world cannot give, (1) by removing the
sinner's anxiety about the past; (2) by reconciling him to the heavenly Father in
the present; (3) by giving him grace, hope, and opportunity to work for heaven
in the future.
To impart this consolation the confession must
be made with faith, hope, and integrity. Faith teaches (1) that this is the
sacrament of God's mercy and reconciliation; (2) that the priest has the same
power of forgiving sin which Jesus exercised while on earth; (3) that the words
of absolution in a good confession impart forgiveness of sin and divine
assurance of reconciliation. A good confession is made with hope (1) in the
mercy of God, and (2) in the infinite merits of Jesus Christ.
The integrity requisite for a good confession prescribes
only (1) that mortal sins be confessed, and that by their proper name — this makes
the confession clear; (2) that as nearly as possible the number of times each
mortal sin was committed, and the circumstances which change their nature, be
stated — this makes the confession brief; (3) that the confession be made with
advertence to the sinner's guilt, thereby making it humble; (4) finally, that
the confession be honestly made with the intention of communicating this knowledge
to the confessor, thereby making the confession sincere.
Though there is no obligation of confessing venial
sins, it is advisable to do so (1) when a person has no mortal sin to confess;
(2) when he is in doubt whether a sin is mortal or venial ; (3) whenever he is
sorry for having committed the venial sin.
When Satan beholds the saints in heaven who
have escaped his slavery by making a good confession he is filled with rage. As
he cannot harm the souls that are already saved, he employs every means his
cunning can devise to keep souls on earth from deriving those benefits from the
sacrament of Penance which Jesus in His mercy has destined for them. He is the hidden
fiend who scoffs through ignorant men at the tribunal of penance. He is the insidious
tempter who seeks to drive the repentant sinner to despair, fills him with
false shame, and harasses him with groundless fears as soon as he resolves with
the Prodigal to return, to his Father. And he does this in spite of the fact that
sacramental confession is more natural to the Christian soul than candor to a
repentant child, in spite of the fact that mercy is more natural to a compassionate
God than the kiss of forgiveness is to a loving mother.
8. Castigation of
the Guilty Mind — Detestation of Sin
When we commit sin we inconsiderately prefer a
finite good to God, the infinite Good. If our sin is mortal our minds despise
God to that extent that they judge that finite good worthy of being our god,
and as such decree it to be the final object of our existence. If our sin is venial
our minds scorn the friendship of God to the extent we gratify our self-love'.
The human mind is naturally just, however. So
when we reflect on our action and judge it dispassionately, we not only realize
that we have acted unjustly, but we proceed and condemn ourselves for having
despised God, defiled our souls, and merited punishment. The more we ponder the
effects of sin, the more do we begin to realize that it is the greatest evil in
the world. And in proportion as we realize the great evil of sin in general, the
more do we condemn our own sins in particular and detest them as an abomination
in the sight of God, as firebrands from hell that alone can cause our temporal
and eternal misery.
9. Castigation of
the Guilty Will — Sorrow for Sin
The human will necessarily seeks what is good.
Hence, as soon as it learns from the mind that it has chosen the greatest
possible evil by committing sin, it is filled with grief. When considered in
relation to the loss occasioned by sin, this grief is called remorse; when
viewed as a pain we endure, it is called compunction; when viewed in its
bearing on our sinful transgression, it is called penitence or repentance; and
when viewed in its bearing on the future, it is called purpose of amendment.
The motives which prompt us to regret our sin, fill us with aversion for it,
and spur us on to penance and perseverance are: the fear of the torments of
hell, the desire of heaven, and the love of God. These three motive powers of
the spiritual life are kept alive within us by frequent reflection on the
eternal truths. Hence the Holy Ghost exhorts us: "In all thy works remember
thy last end and thou shalt never sin'' (Ecclus. vii. 40).
10. Castigation
of the Guilty Faculties — Purpose of Amendment
The grief of the soul for having offended God,
when considered in its bearing on the future, that is as a purpose of
amendment, embraces a fivefold determination: (1) the general resolution to avoid
evil and to do good; (2) to avoid at least every mortal sin, and every venial
sin that we have just confessed; (3) to uproot any bad habit we may have
contracted, and to guard against contracting it again; (4) to avoid the proximate,
voluntary occasion of every mortal sin, as well as of those venial sins we have
just confessed ; (5) to use the means of grace necessary to ensure fidelity to
our determination.
We can ensure the stability of our purpose of
amendment: (1) by mistrusting ourselves and placing our confidence in God; (2)
by renewing it as often as we kneel in prayer; (3) by keeping the Christian
ideal ever before our minds.
11. Castigation
of Sinful Man — Satisfaction
Even after the acts of repentance, conversion
and purpose of amendment have been formed, certain external effects of sin may
re- main. They consist in the wrong that was done by sin to God and to our
neighbor. These may be removed by works of satisfaction. Works of satisfaction
are of three kinds: reparatory, vindictive or penitential, and medicinal or precautionary.
(1) Reparation is made to God by repairing His
honor, and by making up for remissness in His service. Reparation is made to
our neighbor by repairing the wrong done him through injustice, lies,
detraction, and slander, and by treating him with kindness for any want of
attention.
(2) The vindictive or penitential works that
satisfy for our sins are prayer, as atonement to God; fasting, as a castigation
of ourselves; and alms-deeds as reparation to our neighbor. Prayer, fasting,
and almsdeeds are here used in their widest application to the practice of
religion, self-denial, and the works of mercy.
(3) The medicinal or precautionary works of
satisfaction are intended to protect ns against a lapse, or a relapse into sin.
They are acts of self-denial that are usually called “Mortification."
Their importance arises from the evident truth that prevention is better than a
cure.
12. Castigation
of the Repentant Sinner — Actual Amendment
Amendment is the fruit of true repentance — ''By
their fruits you shall know them." To bring forth fruit worthy of repentance
we must reduce our purpose of repentance to practice. If like Peter we presumed
on our own strength, like Peter we have learned by bitter experience to mistrust
ourselves. To reduce our purpose of amendment to practice we must (1) continually
mistrust ourselves; (2) cultivate a boundless confidence in God; (3) use the opportunity
of the present to do violence to ourselves in avoiding sin and its occasions,
in resisting temptation and conquering bad habits, and in doing good to repair
the past, to secure ourselves in the present, and to make certain of our
perseverance.
13. Medicinal
Castigation — Mortification.
Mortification is the performance or endurance
of anything repugnant to our natural inclinations for the purpose of submitting
ourselves to the influence of grace and doing God's holy will. When it places
an external restraint upon us, mortification is called external or corporal;
when it does violence to the faculties of the soul it is called interior or
spiritual. When mortification takes place at our own discretion it is called
active; and when it consists in cheerfully enduring the trials sent or permitted
by divine Providence it is called passive mortification.
Corresponding to the three stages of the spiritual
life are three stages or degrees of Christian mortification or self-denial. In
the first stage the earthly pilgrim must deny himself to the extent of avoiding
the voluntary, proximate occasion, and of resisting temptation to mortal sin,
but wastes much time, neglects much grace, and commits many venial sins. In the
second stage he does as much violence to himself as is necessary to avoid
deliberate venial sin. Finally, in the third stage the Christian dies perfectly
to self and offers God a complete sacrifice (1) by conquering even his
imperfections; (2) by using every moment
of time; (3) by cooperating with every grace; (4) and by suffering every trial
in conformity with the divine will.
The ignorant and the sensualist do not realize
the importance of mortification. But in proportion as any one becomes
Christlike will he also see that mortification (1) subjects man to the influence
of grace; (2) makes him triumph over the flesh, the world, and the devil; (3)
aids him in the practice of virtue; (4) ensures his perseverance; (5) gives him
spiritual peace and joy; (6) and unites him to God in all things.
In the practice of mortification discretion is
necessary to avoid the harm resulting from extremes. In exterior mortification
the extremes are reached (1) in a species of sensuality on the one hand, which
denounces all voluntary external mortification, (2) and by an excessive rigorism
on the other, which injures the body and paralyzes the energies of the soul.
The neglect of voluntary interior mortification fosters inordinate self-love,
and suffocates the love of God in our hearts. As long as interior mortification
is well regulated there is no danger in going to extremes in its practice. As a
safeguard against imprudence and excessive rigorism however, austerities or
extraordinary corporal mortifications should not be practiced without the
previous sanction of the spiritual director.
Prudence or discretion in the practice of voluntary
mortification prescribes (1) that no mortification should interfere with the
performance of our duty or the practice of virtue; (2) that mortification be
always free from singularity; (3) that in interior mortification we begin by
discovering, subjugating, and sanctifying our predominant passion; (4) that we anticipate
the rebellion of our passions; (5) that we never lose sight of our pride and
anger; (6) that we be not content with a little progress in interior mortification,
but continue resolutely until we have gained a complete victory.
14. Rigorous
Castigation — Austerities
Extraordinary corporal penances are called austerities.
Austerities have always been practised in the Catholic Church, and are prescribed
to some extent in most of the Religious Orders, particularly in those whose
special vocation is to atone with Christ for the sins of the world.
Austerities consist: (1) in being content with
the essentials in food, clothing, and accommodations; (2) in the observance of
continuous silence, abstinence, and fasting; (3) in keeping long vigils, in using
hairshirts, cilicium and disciplines; (4) in performing the most menial work,
and in spending long hours in prayer.
Ordinarily it would be both presumptuous and
rash to inflict penances so severe on ourselves. In fact, as Catholics we
should attempt it only when (1) we have a special vocation to such a life; (2)
after that vocation has been carefully investigated and positively sanctioned
by our spiritual director.
15. Our Spiritual
Guide — The Priest
The priest is specially called by God. He prepares
himself by years of study, prayer, and self-discipline for his work of love and
sacrifice. The priest becomes our spiritual father at the baptismal font, is
devoted to us throughout our life, and smooths our passage to a happy eternity.
His personality may change, but the priest is
ever (1) the ambassador of Christ, bringing a message of hope and love; (2) our
mediator at the altar, offering God an acceptable sacrifice; (3) the agent of
God's mercy in the confessional, purifying our souls in the blood of the Lamb;
(4) a heavenly almoner at all times, enriching ns with Christ's merits in the sacraments,
and blessings of the Church; (5) a good shepherd, who has consecrated his life
to our welfare; (6) our guardian angel in the flesh, ever ready to sympathize
with us, to console us, to direct us, to guard and guide us to temporal and
eternal union with God.
