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I HAVE SINNED

Helps for adult lay persons

to confess worthily

By

Bernard A. Sause, O.S.B.

A GRAIL PUBLICATION

StMeinrad Indiana



I HAVE SINNED

by Bernard Sause, O.S.B.

50$ a copy.

With the compliments of

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<St. <S\teinradij Indiana

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THE GRAIL

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I HAVE SINNED

Helps for adult lay persons

to confess worthily

By

Bernard A. Sause, O.S.B.

GRAIL PUBLICATIONS

St. Meinrad, Indiana



IMPRIMI POTEST:

* Cuthbert McDonald, O.S.B.
Abbot of St. Benedict’s Abbey

NIHIL OBSTAT:

Joseph G. Kempf, Ph.D.

Censor librorum

IMPRIMATUR:

Paul C. Schulte, D.D.

Archbishop of Indianapolis

June 9, 1952

Price fifty cents

See Index in back
,
pages 126-127

tteacfcfifled

Copyright 1952 by

St. Meinrad’s Abbey, Inc.



PREFACE

Some confessions reward penitent sinners with

the deep satisfaction of restored peace with God and

broken attachment to past offenses. For men and

women striving to honor their Maker and keep their

souls clean by frequent confession, the sacramental

grace gives renewed vigor for combating temptations,

added firmness of resolve, and hope’s calm confidence

in the divine assistance.

These wonderful consolations are often forfeited.

Hasty preparation based on little more than what

one learned in the catechism as a child, routine ex-

amination of conscience, thoughtless acknowledgment

of the same faults, and mechanical performance of

the penance destroy appreciation for the sacrament

of mercy. When such lack of care becomes habitual,

serious spiritual disorders soon follow.

As with most serious undertakings, making a good

confession calls for sufficient time and reflection.

This booklet has been composed for persons willing

to devote a few extra minutes to their preparation for

the sacrament.

3



Endlessly the great saints made sorrow for their

faults a keynote of their prayer. As they were privil-

eged to draw more closely to the Divine Light, even

their slightest imperfections stood boldly revealed to

them. They sought every means of expressing their

love of God and dependence on His grace. Nothing

in all that they wrote stands out more sharply than

their dread of offending so loving a Father. Their

prayer shows what made them saints. From their

humble petitions we learn how we may best prepare

for and profit by sacramental forgiveness.

The purpose of this book, which includes numer-

ous passages from Sacred Scripture and the writings

of the Doctors of the Church, is to help the penitent

get ready for confession after the manner of the

saints, and as far as possible in their words.

All prayers are printed in large type so that after

the reader has gone through the book once, he can

readily pick out those portions which appeal to him

for actual use in church. More extensive preparation is

recommended for retreats, missions, and general

confessions.

Bernard A. Sause, O.S.B.

St. Benedict's College

Atchison, Kansas

4



PREPARATION FOR CONFESSION

Sin is a mystery. It is man’s wilful violation of

God’s holy law. Weakened in nature through Adam’s

fall, man easily succumbs to temptation and offends

his Maker.

Repentance is a great deal more difficult. In fact,

St. Ambrose did not hesitate to state that it is easier

to find persons who have preserved their (baptismal)

innocence than those who have practiced a fitting

spirit of penance . 1

Effective sorrow for sin depends largely on realiz-

ing to some degree how a human act can stand in op-

position to the Divine Will. And that is a gift, to be

prayed for humbly.

For that reason, preparation for the sacrament of

penance logically begins with petition to the Holy

1
St. Ambrose. All exact references that are not of

immediate interest to the general reader are given at

the end of this book. The complete list constitutes the

principal bibliography employed in this work. Scripture

citations accompany the text without footnotes. Be-

cause of its familiarity through devotional use, the

traditional Douay Version has been retained.

5



Ghost for the grace to know one’s sins, and especially

to know the malice of their disregard of God’s holy

law.

Come, Holy Ghost, fill the hearts of Thy

faithful and kindle in them the fire of Thy love.

(Versicle) Send forth Thy Spirit, and they

shall be created;

(Response

)

And Thou shalt renew the face

of the earth.

Let us pray: O God, who didst teach the

hearts of Thy faithful people by sending them

the light of Thy Holy Spirit, grant us by the

same Spirit to have a right judgment in all

things, and evermore to rejoice in His holy

comfort. Through Christ our Lord. Amen.

(An indulgence of 5 years. A plenary indul-

gence on the usual conditions, when this

prayer is recited daily for an entire month.)
2

*

How warm, and consoling, and strong love is!

Because their love is so pure, parents overlook the

faults of the repentant child even before the child has

asked forgiveness. Among friends who truly love one

another in Christ, an apology is as painful to him who

receives it as it is to its offerer. For that reason few

apologies are ever fully presented among friends:

6



charity rushes to cut short embarrassment and to assure

the offender of forgiveness. On a less exalted plane

even ordinary good breeding strives to imitate this

noble disposition.

But where parents and friends have love and are

moved by it, your Heavenly Father is love.

Before you go to confession, you must be absolutely

sure of a truth which is so great that you can never

wholly understand it. In all His dealings with you,

God acts according to His nature—while answering
the needs you have expressed in prayer. He is love,

infinite love. There can be no barriers to that love,

nothing of weakness or limitation in it, no object to

which it does not extend.

Because of this boundless goodness, God wills, in-

finitely more, to forgive you than you can possibly

desire to be forgiven! Because He is all good and

merciful, He instituted the sacrament that you are

about to receive. He asks little in return, only that you

love Him enough to be truly sorry for having offend-

ed Him, and to want to avoid your evil thoughts,

words, and deeds in future.

Beg of Him to make your love of Him strong

enough to turn your soul from everything that is dis-

pleasing to Him.

The following prayer touches points you would

probably omit in your preparation. They need not be

mentioned in your confession. Your mindfulness of

7



them in a general way will perfect your worthiness

in receiving absolution.

In Thy loving kindness mercifully forgive,

O Lord, the sins I have committed through ig-

norance, or with knowledge, or out of contempt.

And all those in which I have acted wilfully, or

through human weakness, or of set purpose.

And the sins that result from deception or

scheming, and all my failings of thought, word,

or deed.

Forgive all my secret offenses, and those

committed in the presence of others, whether

their malice remains unrecognized by my soul

—these too— or is known. Destroy those which
gnaw at my conscience, as well as those that are

disregarded out of a false sense of security.

Do not abandon my soul without the hope of

pardon. So great is Thy love, that even after

many serious and mortal offenses Thou dost

instill in me the need to hasten to Thine infinite-

ly kind mercy.

When Thou makest me think of the torments

of future punishments, mayest Thou also always

grant with the pardon of sins the hope of eternal

life.

8



Do not permit my conscience, now cleansed of

lies and vices, ever again to separate itself from

Thee, or be stained beyond the possibility of

being cleansed. Banish all folly from my heart,

O Lord. Purify me of secret vices. Fortify my

heart with Thy holy anointing to enable me to

subdue the passions. Strengthen my senses for

gaining the victory in my battles against tempta-

tion. Make me worthily, justly angry at my sins:

that I may obtain the forgiveness of them all .
3

*

Despite its simplicity, the following brief prayer of

St. Thomas reveals the full power of mind that com-

posed the great master work of sacred knowledge,

the Summa Theologica, when those mental gifts were

focused on the humble petition for divine forgiveness.

Every word mirrors the perfection of the disposi-

tions you should try to bring to your confession. The

prayer must be said slowly and with reflection. It is

like a rare fruit that has been grown with skill and

care, and prepared by loving hands. To pass it by,

or to glance over it rapidly, is to dispense with the aid

of one whose privileges included not only a life of

heroic holiness, but also the zeal to inspire others to

strive for the same freedom from sin.

9



FOR THE FORGIVENESS OF SINS

I, a sinner, approach Thee, my God, source

of mercy: deign to cleanse me who am unclean.

Sun of justice, give light to my blindness!

Eternal physician, heal me of my wounds!

King of kings, clothe the nakedness of my

utter destitution before Thee!

Mediator between God and men, wipe away

my guilt and restore me!

Good Shepherd, carry me back as the sheep

that wandered from Thee.

O God, have mercy on my misery; pardon my

crimes; restore life to one who is dead; renew

the innocence I lost; and give again the anoint-

ing of Thy grace to my heart that is hardened in

its sinfulness.

Most merciful Lord, I would run away from

Thee by my sinfulness, call me back to Thee!

My weakness would resist Thee, draw me to

Thee! I live in constant danger of falling: raise

me up! How weakly I stand before Thee:

support me ! Lead me as I follow the path Thou

hast pointed out for me.

Do not forget me in my forgetfulness of

Thee; do not abandon me when I desert Thee;

do not despise me in my misery.

10



By committing sin I have outraged Thee, my

God, I have injured my fellow man, I have not

spared myself. O God ! Through my weakness

I have sinned against Thee, all-powerful Father;

by my ignorance I have sinned against Thee, Son

of Divine wisdom; in my malice I have sinned

against Thee, Holy Spirit of infinite mercy. I

have offended Thee, most adorable Trinity.

How miserable I am! How many and how

great are the sins of which I have been guilty!

I have abandoned Thee, Lord. I complain of

Thy goodness in the presence of evil love, and

under the humiliation of evil fear. I have pre-

ferred to lose Thee than lack what I loved and

wanted. I have chosen to offend Thee rather

than miss what I should have feared.

0 my God, how much harm I have caused

by word and deed, sinning secretly, openly,

stubbornly.

1 most humbly beg that because of my weak-

ness Thou wilt not dwell on my iniquity, but

rather contemplate Thine own immense good-

ness, and forgive in Thy clemency what I have

done, granting me sorrow for my past offenses

and an effective caution against them in future.

Amen . 4

ll



Few persons have ever received the many wonderful

gifts that were bestowed on the great king David. But

even this holy and privileged ruler, so dear to his

Maker, fell into great sin. He scandalized his people

with murder and adultery. (2 Kings, 11: 1 f) God

gave David the chance of repentance, sent His prophet

Nathan to the king to excite him to contrition and

reparation. And because of his deep and abiding

sorrow, David was forgiven: "The Lord also hath

taken away thy sin: thou shalt not die.” (2 Kings,

12 : 13
)

Then, under divine inspiration, King David com-

posed Psalm 50, the Miserere, which the Church has

always employed as her favorite plea for forgiveness.

These sacred verses word more simply and worthily

than almost any other prayer the ideal dispositions for

approaching confession: deep contrition tempered

with unlimited confidence in the divine goodness.

THE MISERERE

Have mercy on me, O God, according to

Thy great mercy.

And according to the multitude of Thy tender

mercies blot out my iniquity.

Wash me yet more from my iniquity, and

cleanse me from my sin.

12



For I know my iniquity, and my sin is always

before me.

To Thee only have I sinned, and have done

evil before Thee: that thou mayest be justified

in thy words, and mayest overcome when thou

art judged.

For behold I was conceived in iniquities;

and in sins did my mother conceive me.

For behold Thou hast loved truth: the uncer-

tain and hidden things of Thy wisdom Thou

hast made manifest to me.

Thou shalt sprinkle me with hyssop, and I

shall be cleansed: Thou shalt wash me, and I

shall be made whiter than snow.

To my hearing Thou shalt give joy and glad-

ness: and the bones that have been humbled

shall rejoice.

Turn away Thy face from my sins, and blot

out all my iniquities.

Create a clean heart in me, O God: and

renew a right spirit within my bowels.

Cast me not away from Thy face; and take

not Thy holy spirit from me.

Restore unto me the joy of Thy salvation,

and strengthen me with a perfect spirit.

13



I will teach the unjust Thy ways: and the

wicked shall be converted to Thee.

Deliver me from blood, O God, Thou God

of my salvation: and my tongue shall extol

Thy justice.

O Lord, Thou wilt open my lips: and my

mouth shall declare Thy praise.

For if Thou hadst desired sacrifice, I would

indeed have given it: with burnt offerings Thou

wilt not be delighted.

A sacrifice to God is an afflicted spirit: a

contrite and humbled heart, O God, Thou wilt

not despise. (Psalm 50: 1-19)

*

Perfect contrition is humble love: it is not the

product of many words. The woman known as the

sinner in the city did not open her lips, but her love

was so intense that it drew forth her Savior’s praise

and merited His pardon.

And one of the Pharisees desired Him to

eat with him. And He went into the house of

the Pharisee, and sat down to meat.

And behold a woman that was in the city,

a sinner, when she knew that He sat at meat

14



in the Pharisee’s house, brought an alabaster

box of ointment;

And standing behind at His feet, she began

to wash His feet, with tears, and wiped them

with the hairs of her head, and kissed His feet,

and anointed them with the ointment.

And the Pharisee, who had invited Him, see-

ing it, spoke within himself, saying: This man,

if He were a prophet, would know surely who

and what manner of woman this is that toucheth

Him, that she is a sinner.

And Jesus answering, said to him: "Simon,

I have somewhat to say to thee.” But he said:

"Master, say it.”

"A certain creditor had two debtors, the one

owed five hundred pence, and the other fifty.

"And whereas they had not wherewith to

pay, he forgave them both. Which therefore of

the two loveth him most?”

Simon answering, said: "I suppose that he

to whom he forgave most.” And He said to

him: "Thou hast judged rightly.”

And turning to the woman, He said unto

Simon: "Dost thou see this woman? I entered

into thy house, thou gavest Me no water for My

15



feet
;

5
but she with tears hath washed My feet,

and with her hair hath wiped them.

"Thou gavest Me no kiss; but she, since she

came in, hath not ceased to kiss my feet.

"My head with oil thou didst not anoint;

but she with ointment hath anointed My feet.

"Wherefore I say to thee: Many sins are

forgiven her, because she hath loved much.

But to whom less is forgiven, he loveth less.”

And He said to her: "Thy sins are forgiven

thee.”

And they that sat at meat with Him began to

say within themselves: "Who is this that for-

giveth sins also?”

And He said to the woman: "Thy faith hath

made thee safe, go in peace.”

(Luke, 7: 36-50)

*

Right after receiving his First Communion, St.

Peter denied Jesus three times. So intense was Peter’s

sorrow, so great Christ’s love in the hour of the proof

5 Washing the feet of a guest who had traveled the

dusty highway was an ordinary courtesy of the time.

This and the following statements of Jesus are a

severe rebuke.

16



of His love for all men, that He made St. Peter realize

with a single glance that his sin was forgiven.

The same infinite love awaits you in the sacrament

of pardon.

"Lord, I am ready to go with Thee, both into

prison, and to death.”

And He said: "I say to thee, Peter, the cock

shall not crow this day, till thou thrice deniest

that thou knowest Me. ...”

And apprehending Him, they led Him to the

high priest’s house. But Peter followed afar

off.

And when they had kindled a fire in the

midst of the hall, and were sitting about it, Peter

was in the midst of them.

Whom when a certain servant maid had seen

sitting at the light, and had earnestly beheld

him, she said: "This man also was with Him.”

But he denied Him, saying: "Woman, I

know Him not.”

And after a little while, another seeing him,

said: "Thou art one of them.” But Peter said:

"O man, I am not.”

And after the space, as it were of one hour,

another certain man affirmed, saying: "Of a

17



truth, this man was also with Him; for he is also

a Galilean.’

’

And Peter said: "Man, I know not what thou

sayest.” And immediately, as he was yet speak-

ing, the cock crew.

And the Lord turning looked on Peter. And

Peter remembered the word of the Lord, as

He had said: "Before the cock crow, thou

shalt deny Me thrice.”

And Peter going out, wept bitterly.

(Luke, 22:33-34, 34-62)

*

And one of those robbers who were hanged,

blasphemed Him, saying: "If Thou be Christ,

save Thyself and us.”

But the other answering, rebuked him, saying:

"Neither dost thou fear God, seeing thou art

under the same condemnation?

"And we indeed justly, for we receive the

due reward of our deeds; but this Man hath

done no evil.”

And he said to Jesus: "Lord, remember me

when Thou shalt come into Thy kingdom.”

And Jesus said to him: "Amen I say to thee,

this day thou shalt be with Me in paradise.”
(Luke, 23: 39-43)

18



EXAMINATION OF CONSCIENCE

The examination of conscience is your mind’s

practical judgment helping you to decide the morality

of your past behavior. As part of your preparation for

confession, it is prayerfully made to ask for light to

judge according to God’s law the offenses you have

committed, and within human limitations, to see them

as He sees them.

In the examination of conscience your soul seeks

to see itself as it stands before God. It strives to recog-

nize sin for what sin is—and to unburden all that has
been offensive to God in your life. It recognizes virtue

for what virtue is, too, and humbly acknowledges that

only the Divine Goodness has made such conduct

possible.

You can never make a good confession without

sorrow for your sins. Neither can you receive the

sacrament worthily without a firm purpose of amend-

ment, nor ordinarily without submitting your sins as

you know them to the priest.

On the other hand, the examination of conscience

is not an essential part of the sacrament. It is only

a preparation for receiving absolution, and at times

need not necessarily be made.

If you have mortal sins to confess, then an examin-

ation of conscience is necessary to enable you to ful-

fil the essential parts of the sacrament. You must

19



know all your mortal sins; you must be sorry for

them with a supernatural contrition; and you must

be firm in your purpose of amendment of life. In

such a condition an examination of conscience is

necessary to the extent that these purposes make it

necessary.

If you do not remember whether you have offended

God mortally, or are in doubt as to whether you have

done so, either because of the length of time since your

last confession, or because of a lax conscience (which

is generally a kind of spiritual blindness resulting

from past offenses), or because of indifference, you

certainly need to go over those virtues where past

experience has shown that you are weak, and endeavor

to call your failures to mind.

Venial sins need not absolutely be mentioned in

confession, ever; there is not a strict obligation to

confess any sins that are not mortal.

Because you have not lost sanctifying grace by

committing venial sins, and can perform works that

remain pleasing to God, despite your imperfections,

there are many other ways in which those same im-

perfections and venial sins can be forgiven. Any

prayer that you recite or act that you perform out of

intense love of God is an indirect repentance—and
if it is intense enough, it forgives venial sins. So also

does an act of perfect contrition.

Particularly powerful are works of penance that

20



are undertaken to win the divine pardon, and humilia-

tions willingly suffered for the same purpose.

Because It brings you into immediate union with

the Author of divine forgiveness, and the fullest share

in the Memorial of His Passion, the worthiest pos-

sible reception of Holy Communion is a guarantee of

the forgiveness of venial sins and imperfections.

Of course, the surest and safest means always re-

mains that instituted by Christ for forgiving all that

is offensive to Him, the sacrament of penance.

Even in the case where the penitent has only venial

sins to confess, especially where the sacrament is

frequently received (once a month, or oftener), a

rather thorough examination of conscience is periodi-

cally recommended. It gives you the assurance of not

skipping too lightly over the religious issues of your

life. It prevents the routine of stating the same

faults over and over to the point where confession

becomes mechanical.

The examination of conscience outlined in the fol-

lowing pages is quite different from most similar

helps found in prayer books. Usually they consider

the Ten Commandments, the Commandments of the

Church, and the so-called capital sins, and offer help-

ful suggestions to the penitent in order to enable him

to call to mind what he has done wrong . 6

6 See page 55.

21



In its main lines the present examination follows

the treatment of virtues by St. Thomas
,

7 more or less

presenting the ideal attempt to make our lives as God

intended them to be lived, and offers suggestions of

possible or probable failures.

It does not pretend to be a complete catalogue of

the virtues, nor to touch upon all the areas of human

sinfulness. Such an attempt would be neither necessary

nor advisable for present purposes. What these

pages try to do is to draw your attention to the more

common failings. Any such effort is certain to be pro-

vocative. If you consider a virtue, you will generally

see your failings in it quite clearly, even though the

questions do not directly touch your case.

That is the whole purpose of an examination of con-

science, to study one’s life under the light divinely

granted in order to know your standing before God,

and to confess humbly whatever is not as it should be.

22



PRAYER BEFORE EXAMINATION OF

CONSCIENCE

God of spotless holiness! Sun of justice!

Grant me the grace to draw close to Thy light,

that I may see more sharply than ever how the

stains that disfigure my soul appear before Thee.

Let the judgment I pass on my offenses be clear

in its strong faith and deep love of Thy good-

ness. Allow me to understand how my sins,

offenses, and negligences have separated me

from Thee, or have weakened my union with

Thee.

Do not permit me to consider any failing

unimportant, nor to make excuses, nor blame

others, even in my own mind. I desire to

present my miserable condition to Thy priest

as Thou knowest me to be guilty: only in so

doing may I derive the full help of the sacra-

ment of Thy mercy.

May my examination lead to humility and the

realization of my present unworthiness before

Thee, without concern about what the confessor

23



may think of me. Let it result in deep sorrow for

sin and hatred of every offense.

Stamp my conscience with supernatural deli-

cacy and attachment to Thy holy Will. Make it

help me to grow in the love and generosity with

Thee that will repair my sinful past and protect

me for the future. Let its faithful exercise, as

an oft-repeated preview of the last judgment,

prepare me for my final account before Thee,

my Divine Judge.

Thy servant, St. Paul, teaches that in heaven

we shall know Thee as we are known. (I Corin-

thians, 13: 12) I humbly trust that my hope of

that future reward will always do honor to Thee.

But I make bold, even now, to beg to know the

state of my soul as I am known—at least as far
as I can bear the knowledge, and to the degree

that it will help me to make a perfect confes-

sion.
8

*

24



A SHORTER EXAMINATION OF CON-

SCIENCE ON THE COMMANDMENTS

OF GOD
,
THE PRECEPTS OF THE

CHURCH
,
AND THE CAPITAL SINS,

BEGINS ON PAGE 33.

FAITH

Faith is a divine gift. Through it we are enabled

to give an habitual assent to the truths revealed by God

and proposed for our belief in the teaching and prac-

tice of the Church. Faith is an act of worship in

which God takes pleasure, and which He demands of

us. To show a proper appreciation for so wonderful

a privilege, which is denied to others, our faith must

be fostered, intensified by practice, and protected as

our most precious heritage.

Have I thanked God since my last confession for

my faith
;

expressed my submission in prayer,

because God, who can neither deceive nor be deceived,

has revealed the truths of my religion; defended my

faith when occasion arose?

Have I remained in voluntary ignorance of truths

necessary for salvation?

Have I given way to sinful indifference in prayer;

grown remiss with regard to the sacraments?

Have I participated in any superstitious practices,

25



such as fortune telling; affiliated myself with secret

or other forbidden societies?

Have I entertained serious doubts in matters to

be believed according to my faith? (Sometimes indi-

viduals who are earnestly striving to please God by

their lives are tempted in the practice of their faith

even about the divinity of Christ, about the Real

Presence in the Blessed Sacrament, the priesthood,

or the Immaculate Conception. These persons must

realize that these are only temptations, which are

to be rejected as promptly and uncompromisingly as

temptations against chastity. A thousand tempta-

tions do not make a doubt. Sin is committed only by

denial or deliberate doubt. If the temptations are

particularly revolting, or extend over a prolonged

period of time, it is helpful simply to mention them

in confession, as temptations.)

Have I participated in the worship of non-Catholics?

(For good reasons, such as going to the funeral of

a close friend, or taking one’s place in professional

groups or among fellow workers who attend in a

body to show their regard for their former member,

or a convert’s accepting an invitation to a relative’s

wedding, Catholics may be present at non-Catholic

religious services. But they are never allowed to

take an active part in them. In case of doubt, a

priest should be consulted beforehand.)

Have I omitted any act of my religion from fear,

or from lack of love for my faith, such as absenting

myself from Mass while spending the week end with

non-Catholics; eating meat on Friday to avoid com-

ment; or neglecting prayer?

Have I exposed my faith, and that of others, to

26



danger: by reading books inimical to faith; by pro-

curing, keeping, or circulating any kind of reading

matter offensive on moral grounds, or that defends

heresy, or is intended to create doubts about the

Church’s doctrine; by sending my children to public

schools when they could easily have been sent to

Catholic schools; by keeping company, dating with

persons who are, or may well become, a danger to my

faith?

HOPE

As with faith and charity, hope comes from God

and leads back to Him. It is that virtue by which a

person confidently awaits eternal happiness and the

means necessary for achieving that reward. Hope is

based on the firm conviction of God’s omnipotence

and His love.

You know that He can lead you to everlasting life,

despite all the temptations you encounter, and all your

human weakness. You know that He wills to do so

because of the many evidences of His infinite goodness

to you. The rest, which consists in your cooperation

with His grace, is in your hands.

Am I attached to material possessions to the extent
of loving God less than I am bound to love Him, or

forgetting Him almost entirely?

Have I remained for a long time in the state of

sin, refusing to go to confession?

Have I despaired of my eternal salvation; of God’s

forgiveness of my offenses; or of ever overcoming

my sinful habits through divine grace? (As with

27



faith, the penitent must not be too greatly disturbed

by temptations against hope; he acts wisely in men-

tioning them as temptations when confessing, because

bringing them out into the open is one of the best

ways of ridding himself of them.)

Have I gone to the opposite extreme and presumed

on God’s mercy by assuring myself of eternal salva-

tion, based on no other causes than God’s omnipotence

and love; by expecting the divine reward without

cooperation on my part; by expecting extraordinary

help from God without doing anything to merit the

same; by deliberately placing myself in the occasions

that have led me into sin in the past
;

or by deciding

that as I already had lost sanctifying grace and had

to go to confession anyway, I would tempt God fur-

ther?

LOVE OF GOD, CHARITY FOR NEIGHBOR

Love of God for His own sake, and as our highest

good is a gift that can come only from God. Love of

neighbor is in harmony with the love of God. It gives

expression to the higher love. More than that, it

grows out of it. The divine goodness impels us to that

love. Gratitude for God’s wonderful gifts and graces

helps to give expression to it, and can easily become

identified with it.

Because He loves His creatures as He does, God

sent His only begotten Son to redeem them. But all

His relations with us are expressions of His love.

28



He makes it possible for us to return to Him in

the same manner that He comes to us, through love.

The contrition for which you must strive before con-

fessing is really an expression of love: perfect contri-

tion is perfect love of God. The same is true, to a

certain limited extent, whether it is a question of re-

ceiving Holy Communion, performing an act of

obedience, warding off temptation, praying for per-

sons who will die today, or engaging in holy reading:

they are all forms of the love of God.

When did I last confess and receive Holy Commun-

ion? Is the infrequency or lack of fervor of my

reception of the sacraments an indication that there

is something seriously wrong in my love of God’s

goodness to me?

Have I in any manner whatever been guilty of

hatred of God? (This is most rare and unlikely.)

Have I complained of my lot, murmured against God’s

providence?

Have I been guilty of indifference and neglect in

prayer; prayed carelessly and with wilful distrac-

tions; been unattentive at the offering of the Sacrifice

of the Mass, and other spiritual duties?

Have I willed evil against my enemies; cursed

them?

Have I sought vengeance against those who have

done me harm; bided my time until I had a chance

to “pay them back”?

Have I refused to speak to anyone; rejected my

neighbor’s attempt at an apology, or to enter into ordi-

nary relations again; otherwise shown that I wanted

29



to have nothing to do with those who had offended

me? (The penitent must be willing to give up all real

hatred for another; otherwise he cannot be absolved.

He could not even pray the Our Father’s “Forgive us

as we forgive.” External reconciliation may not al-

ways be easy to bring about. It may not even be

possible. But sincere prayer for enemies and the

removal of scandalous hatred are always possible.

As long as the penitent sincerely desires to be recon-

ciled, and is willing to pray for his enemy, there can

be no reasonable doubt about his worthiness in con-

fessing. St. Anselm’s prayer for one’s enemies is

recommended. See page 117.)

Have I corrected, and when necessary, punished the

children, patiently, prudently, and without anger?

Have I helped the needy; contributed to charity ac-

cording to my means
;
visited the sick; prayed for the

dying; had Masses offered for the souls in Purgatory;

encouraged and prayed for those who were in trouble?

“As long as you did it to one of these My least breth-

ren, you did it to Me.” (Matthew, 25: 40)

GIVING SCANDAL

To give scandal is in any manner to bring about the

sin of another. Generally speaking it is any evil

action, omission, or word that leads to another’s spiri-

tual ruin. Our Lord used one of His most severe

threats against the person who would lead the inno-

cent into sin: "He that shall scandalize one of these

little ones that believe in Me, it were better for him

that a millstone should be hanged about his neck,

30



and that he should be drowned in the depth of the

sea. Woe to the world because of scandals. For it

must needs be that scandals come: but nevertheless

woe to the man by whom the scandal cometh.”

(Matthew, 18: 6, 7)

Have I given a command to do evil
;
imparted sinful

advice; deliberately placed temptation in the way of

another; induced or argued anyone into wrong-doing;

committed sin in the presence of another, despite the

fact that I foresaw that my evil action or word would

lead him to imitate me, with possibly greater harm

to him than to myself; allowed my attachment to

evil pleasure to drag another into sin
;
committed sin

for the express purpose of offending those who are of

delicate conscience? Have I tried to excuse myself

in these matters by maintaining that the other person

has free will, and that the sin is his, not mine?

Have I failed in my duty to give good example to

children, or to those spiritually dependent on me?

Have I made any attempt to repair serious scandal?

(Public reparation of scandal is not often demanded

by the Church. In more serious and complex cases the

confessor will advise. Otherwise the public approach

to the sacrament of penance, and the reception of

Holy Communion in the parish church normally do

away with public scandal. In secret and private

instances, the one who caused the scandal must ordi-

narily do what he can to see to it that the state of

sin which he caused, and especially the continued

attachment to evil habits, be broken.)

The more common occasions of scandal will be con-

sidered under the separate following headings.

31



COOPERATION IN EVIL

In a broad sense cooperation is a sharing in some

manner or other in the evil action of another. The

share may be in the form of influencing the will of a

person by issuing a sinful command, by giving harm-

ful advice, by commanding an evil act, or by flattering

one who has committed some wrong. The cooperation

may also take the form of actually sharing in the sin,

where two or more unite their efforts in wrong-doing.

The third possibility consists in furnishing the means

for committing the evil, or by receiving any form of

benefit from it.

Have I given sinful commands to children, em-

ployees, persons subject to me in any capacity, or over

whose will I wield any influence?

Have I given harmful advice that helped to make

up a person’s mind to sin?

Have I made over, flattered, cajoled, dared, paid

attention to, pretended to be scandalized by persons

who would have avoided, or would in all probability

not have repeated their sins without this attention?

Have I pretended to make little of sin in such circum-

stances when I knew that I should either take a

definite stand against it, or ignore it in such a posi-

tive manner that my disapproval could not be mis-

taken?

Have I tolerated evil when my position demanded

that I correct it? (This applies especially to parents,

teachers, superiors, employers, and public officials.)

32



Have I offered drink to those who have a weakness

for alcohol, or were already partially under its in-

fluence?

PRUDENCE

Prudence is the virtue of balance, a sense of right-

ness and correct judgment carried into act. It goes to

the trouble of finding out what is to be done or omit-

ted, and conscientiously uses the means to do what

is called for in the particular case. It places a proper

value on eternal salvation and all the means that lead

to it. It is the virtue of the humble: if the prudent

person does not know, or is in doubt, he studies, in-

quires, investigates, and is not satisfied until he finds

the right answer; then he judges what is best to do

in a particular instance; and finally, his will, under

the most important practical operation of prudence,

impels him to right action.

Sins caused by lack of prudence are numerous. They

result from failure to perform any one of the three

operations of prudence just mentioned (investigating,

judging, courageously undertaking what is right).

Pride, vanity, or unworthy ambition may keep a person

from seeking necessary information. Dishonesty,

worldliness, undue attachment to what is material,

will cause lack of judgment. Evil attachments and

unbalanced love of pleasure, which give rise to in-

constancy and weakness of the will, prevent the in-

33



tellect from presenting the proper appealing argument

to the will.

Have I rushed headlong into action, scornful of

seeking advice; lacked the humility to accept the

guidance of the Church’s law and regulations (for

example, on mixed marriages, on keeping company

with persons whose companionship is dangerous for

me, on harmful reading, and places of unworthy

amusement)
;

paid little attention to my confessor’s

exhortations
;
disregarded sermons and written Cath-

olic doctrine; considered myself capable of handling

my own affairs?

Have I indulged in too great a solicitude for the

things of this world, and shown that I have too little

confidence in Divine Providence?

Have I attended immoral shows, movies on the “C”

list of the Legion of Decency; looked at television

for the sole purpose of gratifying lower inclinations,

or indulged in the same if the program turned out to

be suggestive to me; danced immodestly; been an

occasion of sin for others? Have I deliberately gone

back to places of amusement that have been proximate

occasions of sin for me in the past? Have I engaged

in “recreational” reading offensive to good morals, or

harmful to faith (a common cause of temptation and

sin)?

Have I read evil books, papers, magazines
;
anything

listed in the Index of Prohibited Works; looked at

indecent pictures; circulated them?

34



JUSTICE

The virtue of justice is that disposition of the soul

which impels one to render to each person, and to

preserve for him, what is his due. The virtue is more

far-reaching than it is generally thought to be. It is

not restricted to questions of money and material

property, but includes many other forms of personal

rights. It regulates one’s relations to inferiors, to

equals, to superiors, and even to God, because the

virtue of religion is a part of the virtue of justice.

St. Thomas speaks of justice as the most beautiful of

the strictly moral virtues.

Theft: Have I taken anything that I knew did not

belong to me: from parents, relatives, employers, the

poor? What was its value?

Have I repeatedly taken articles of no great value,

or small amounts of money, from my employers or

from any other person? Do these thefts form a series,

either because they are not separated by longer inter-

vals of time, or because I have not broken my will in

the matter, so that taken together they add up to a

large sum? (Example: if a person stole an average

of twenty-five cents a day from his employer for a

year, the total would be a serious offense.)

Have I knowingly received stolen goods and retained

them?

Have I paid my bills on time?

Have I restored stolen property? Am I now pre-
pared to give it back? Have I promised in past

confessions to make restitution, and then failed to do

35



so? (When there is doubt about the obligation of

making restitution, or the possibility of doing so,

the penitent should consult his confessor.)

Have I damaged my neighbor’s property; paid for

the damage, or that caused by my children; returned

borrowed articles in good condition?

Justice toward employers: Have I given my em-

ployer a just day’s work
;
reported for duty on time

;

remained on the job until quitting time; put in my

scheduled hours in conscientious effort, carrying out

all reasonable demands; cared for the property of

my employers; cooperated in preserving favorable

working conditions with my fellow employees; avoid-

ed grumbling, discontent, and stirring up discord?

Justice toward employees: Have I paid just wages,

such as will enable those who work for me to live in

frugal comfort and provide for their families pro-

perly? Have I set up decent working conditions ; been

considerate and understanding?

Justice toward clients, patients
,
students

,
and those

who have sought professional services: Have I given

my best efforts; been faithful and exact, fulfilled all

professional obligations without discrimination
;
acted

only when I had acquired sufficient knowledge in each

case; devoted the proper attention and study to each

individual case? Have I taken any unfair advantage of

persons who have engaged my services; otherwise

been guilty of any breach of professional conduct;

violated professional secrecy?

Justice toward community

:

Have I paid my taxes;

unjustly claimed exemptions, to the extent that such

misrepresentations would place me in a lower bracket,

and amount to a considerable sum of money?

36



Justice toward racial groups

:

Have I in any manner

discriminated against racial groups; resented their

inalienable rights; made disparaging remarks about

them or to them; shown my ill will and refused to

cooperate when they were granted the same privileges

as I; resented their presence in church, on trains, in

restaurants, at theatres, and public gatherings?

Cooperation in injustice: Have I unjustly harmed

my neighbor, even though I received no personal

benefit, by my commands; by giving advice; by

consenting to what was unjust without making the

effort I was under obligation to make; by praising

any kind of wrong-doing, thus confirming the evil-

doer in his attitude; by shielding or protecting a

person who had done wrong; by remaining silent

when my office or other form of obligation demanded

that I speak or take definite action
;
by timidly failing

to oppose those whom it was my duty to oppose; by

refusing to make known evil-doers when there was

an obligation for me to do so? How serious was the

harm I caused? Can it be remedied?

Injustice to neighbor’s life and well-being: Have

I struck anyone unjustly; injured him seriously?

Have I driven my car in disregard of traffic regula-

tions
;
endangered the lives of others by driving when

under the influence of liquor; permitted the children

to drive the car even though I realized that they

should not be allowed to do so? Have I otherwise been

culpably negligent with regard to my neighbor’s well-

being?

Have I in any way been involved in the crime of

abortion? (Abortion is punished with an excommuni-

cation reserved to the bishop: as a general rule the

37



confessor must obtain special powers to absolve

anyone who has had direct part in the commission

of this crime. Some confessors have special faculties

in such cases.)

Injustice in speech: Have I been guilty of perjury

(falsehood under oath which, in the one act, violates

the virtues of truthfulness, justice, and religion)?

Have I taken away my neighbor’s good name or the

honor in which he is held? (This can be done even by

statements that are true in themselves, a form of

injustice that is properly called detraction, in the

case of one whose sin is secret, or not commonly

known, and whose good name is still intact. He is

entitled to his reputation: no one, normally, has the

right of taking it away.) Of course, the offense is all

the more vicious if a lie has been circulated: this

form of injustice is called calumny.

Have I spent time in gossip; caused ill will by my

tale-bearing; otherwise been uncharitable in speech

(which often involves the idea of, or borders on

injustice)?

Have I endeavored to restore the good name I

have destroyed? (Sometimes the person who has

taken away the good name of another is excused from

restoring it, if the lapse of time has caused others

to forget the matter; if the person so harmed has

expressly or tacitly forgiven the defamation this is a

truly virtuous act; if reparation is impossible, as

when the hearers are unknown or otherwise cannot

be approached, or if reparation would cause evils

out of proportion to the good to be effected. Other-

wise the injustice should be made good.)

38



TRUTHFULNESS

Have I told lies? (A lie is knowingly and wilfully

to state what is opposed to the truth. Generally

speaking, a lie is, in itself, a venial sin, that is, insofar

as it is simply opposed to the truth. If at the same

time it violates other virtues, like justice or religion,

it can easily be a mortal sin.)

Have I violated secrecy; read other persons’ mail

without permission?

Have I been guilty of rash judgment, mentally at-

tributing evil, or unworthy motives to my neighbor,

without sufficient reason; have I been suspicious in

my dealings with others?

VIRTUE OF RELIGION

By religion we understand, generally, man’s rela-

tion to God. The virtue forms a broad part of justice.

Justice, strictly, is between equals. There is no equality

between God and man. Nevertheless, religion is the

sum of what man owes God: it is like justice to that

extent.

Devotion is a kind of generosity in dealing with

God: it prompts its possessor to willing performance

of those acts of religion that are known to be pleasing

to God. Many causes contribute toward building up

this disposition: the operation of grace in the soul;

training and virtuous example in the home; the in-

spiration of associating with morally good persons;

spiritual reading; knowledge and realization of our

dependence on God’s goodness.

39



Prayer: Have I sought to honor God in prayer;

resorted to prayer in the time of spiritual danger and

temptation; been faithful in the practice of a morn-

ing on rising and at night when retiring; before and

after meals? (The omission of morning and night

prayers or meal prayers is not strictly sinful, since

the obligation of prayer is not specified as regards

time, but these prayers should not be omitted, be-

cause otherwise the person is deprived of many graces

that are necessary for daily life.)

Have I prayed for my own spiritual needs; for

those of my family; for persons who have spiritual

claims on me; for the parish; the diocese; the Holy

Father; the Church?

Have I prayed with attention to what I was saying;

with confidence and perseverance; with submission

to God's will? Have I deliberately entertained dis-

tractions?

If I add up all the time I have spent in prayer since

my last confession (morning and night prayers, an

occasional Rosary, ejaculatory prayers, those prayed

with the congregation in church), can I honestly say

that I am giving God a worthy portion of my effort?

Vows: Have I pronounced a vow, a solemn promise

made to God to perform a particular virtuous work,

or avoid a sinful association of the past? (This is

generally not advisable without the specific permis-

sion or approval of one's confessor.) Have I faith-

fully fulfilled what I have promised? If observance

of the vow has become a hardship, have I taken the

matter up with my confessor?

Oaths: An oath is calling upon God to witness the

40



truth of what one says. Have I sworn falsely; failed

to fulfil the promises made under oath?

Observance of the Lord's day
,
and feasts of obliga-

tion: Have I sanctified the Lord's day; shared in

the offering of the Sacrifice of the Mass; spent some

time during the course of the day in prayer or holy

reading?

Have I missed Mass through my own fault; more

than once; been late in coming to Mass; how late;

habitually? Have I laughed, talked, or otherwise

conducted myself in an unbecoming manner in church,

or caused others to do so?

Have I missed Mass on a holy day of obligation:

Circumcision of our Lord (January 1) ; Ascension

Thursday (fortieth day after Easter)
;
Assumption of

the Blessed Virgin Mary into heaven (August 15);

All Saints' day (November 1) ; Immaculate Conception

(December 8); Christmas (December 25)?

Have I abstained from servile work (manual labor,

buying, selling) that was not necessary?

Have I violated the holiness of the Lord’s day by

sinful drinking, associating with unworthy compan-

ions, attending sinful amusements?

OBSERVANCE OF FAST AND ABSTINENCE:

The following regulations on fast and abstinence

bind the majority of the faithful at the times specified.

There are amazingly few exceptions possible under

these modified regulations. They are to foster the

spirit of penance and reparation for sin, to encourage

self-denial and mortification, and to guide one’s life

in the footsteps of Our Divine Savior.

41



ABSTINENCE

Everyone over seven years of age is bound to

observe the law of abstinence.

Complete abstinence is to be observed on Fridays

(fifty-two days) Ash Wednesday, the Vigils of As-

sumption (August 14) and Christmas (December

24) , and on Holy Saturday morning. (Total: fifty-five

and one half days.) On days of complete abstinence,

meat and soup or gravy made from meat may not be

used at all.

Partial abstinence is to be observed on Ember

Wednesdays and Saturdays (eight days), and on

the Vigil of Pentecost (Saturday before Pentecost

Sunday), and the Vigil of All Saints’ day (October

31). (Total: ten days.) On the days of partial

abstinence, meat and soup or gravy made from meat

may be taken only once a day, at the principal meal.

FAST

Everyone over twenty-one and under fifty-nine

years of age is also bound to observe the law of fast.

The days of fast are the weekdays of Lent (forty

days), Ember days (twelve days), the Vigils of Pente-

cost, the Assumption (August 14), All Saints’ (Oc-

tober 31), and Christmas (December 24). (Total:

fifty-six days.)

42



On days of fast only one full meal is allowed.

Two other meatless meals, sufficient to maintain

strength, may be taken according to each one’s needs;

but together they should not equal another full meal.

Meat may be taken at the principal meal on a day

of fast except on Fridays (fifty-two days), Ash Wed-

nesday, and the Vigils of Assumption (August 14)

and Christmas (December 24). (Total: fifty-six

exceptions.

)

Eating between meals is not permitted on fast days;

but liquids, including milk and fruit juices, are al-

lowed.

When health or ability to work would be seriously

affected, the law of fasting does not oblige. In doubt

concerning fast or abstinence, a parish priest or con-

fessor should be consulted. These modified regula-

tions (effective February 27, 1952) are issued by the

Bishops of the United States, and are practically

universal for our country.

Have I observed these regulations conscientiously?

REVERENCE FOR GOD’S NAME

Have I used the Holy Name irreverently? Was this

abuse joined with cursing (wishing evil to another)

;

frequently; in anger; in jest; habitually; in the

presence of others, especially children?

Have I blasphemed (contemptuous, insulting speech

to God or about Him)?

43



SACRILEGE

Have I laid violent hands on, or struck, or sued in

court, or violated the chastity of a person consecrated

to God in the priesthood or in religion?

Have I violated the holiness of places dedicated

to sacred worship (church, chapel, altar, cemetery)

by any kind of external sin committed within their

boundaries; by theft committed within a sacred

place?

Have I treated sacred things irreverently: the

sacraments (a bad confession; a sacrilegious Com-

munion
;
marrying in the state of mortal sin)

;
sacra-

mentals; vessels of the altar; vestments; other

church furnishings?

OBEDIENCE, LOVE, RESPECT

Obedience is the submission of the will leading a

person to fulfil the will of another, who commands

with authority as one holding the place of God.

Have I refused to obey my parents
;

pastors

;

teachers
;

civil authorities
;

regulations of the

Church?

Have I been in contempt of authority; deliberately

led others into disobedience?

Have I shown a proper expression of love (for

example, toward parents) and signs of respect and

general regard for those placed in authority over me?

For parents: Have I shown my love for my chil-

dren; created the environment of a Catholic home

44



for them (Crucifix, sacred pictures, sacramentals in

habitual use, religious reading material, guidance of

conversation)
;

fostered an atmosphere of religion in

which they may grow up; accompanied them to con-

fession if the school children do not go together at

school; knelt beside them in the family pew, unless

the parochial school children are together at Mass;

received Holy Communion with them frequently;

seen to it that they receive the sacraments regularly

and given them a worthy example in this regard;

prayed with them in the home; attended to their

full education in Catholic schools according to my

means; taken an interest in their problems; wel-

comed their questions and comments; prepared them

for a sensible understanding of puberty and trained

them for chastity and virtue generally; encouraged

them to come to me with their doubts and difficulties,

especially about their vocation, and what they want

to accomplish in life; taken an interest in their

recreation and their young friends
;

watched the

company they keep, the books and magazines they

read, the shows they go to?

For older sons and daughters: Have I obeyed my

father and mother; performed faithfully the things

they have requested of me; cooperated with them,

helping to lighten their burden, and taking my full

share of the responsibility at home according to my

ability; shown my love of my parents and our home;

been proud of my home and family; wanted my par-

ents to be proud of me, and wanted them to know

that I am grateful for their sacrifices and love (other-

wise mother’s day and father’s day observances are

quite meaningless); borne patiently with the things

45



they have said and done which annoy me; cared for

them when they needed my help?

For husbands and wives: Have I helped my husband

(wife) to lead a good Catholic life: by worthy example,

by praying together, by mutual sharing of our respon-

sibilities? Have I been considerate in the exercise of

the marital rights and privileges; have I unjustly

refused these rights or made them distasteful under

whatever pretext? Have I argued, quarrelled, es-

pecially in the presence of the children
;
used abusive,

vulgar, or impure language before them; drunk to

excess so that the children saw me under the in-

fluence of liquor; been guilty of thoughtless and in-

considerate conduct toward relatives and friends, em-

barrassing my family? Have I been willing to make

allowances for human shortcomings?

FORTITUDE

Fortitude is the supernatural virtue that makes the

soul strong in pursuing moral goods that are hard

to acquire, firm in bearing hardships when it is difficult

to be firm, and courageous in duty when the opposi-

tion is severe. It conquers fear, but balances the

books by putting a check on rashness. Fortitude does

not mean the absence of fear, but it controls fear, even

in the face of death. Fortitude is more passive than

aggressive, that is, it shows more brightly in defense

than in attack, it has more in common with the mar-

tyrs for the faith than the boldness of the great soldier.

Have I put my trust in God, submitted to His will

46



courageously in bearing the crosses that He has

sent me: sickness in the home; death of loved ones;

poverty; physical handicaps; the ridicule and con-

tempt that moderns hold for large families?

Have I the courage to live my state of life and as-

sume its responsibilities as I know God wills me to

live it
;

to practice my religion fearlessly and without

being concerned about what others think; not to

be intimidated by threats in the performance of my

duty?

Have I omitted duties out of human respect?

Have I shown my regard for this virtue by consoling,

encouraging, and helping others to bear their crosses

with courage and out of love for God?

Have I feigned illness to get out of unpleasant work;

excused myself too lightly from my Christian duties,

such as hearing Mass; complained because of head-

aches; sought sympathy?

PATIENCE

Fortitude always touches the heroic to some degree,

and has furnished the most interesting chapters of

world literature. But patience, too, has its importance

in God’s plan. It never appears to be exciting, usually

draws little attention. But it must be practiced a

thousand times to merit the great grace of fortitude.

As a supernatural virtue it has the same motive as

all other virtue, union with Christ. St. Benedict pre-

sented it to his followers for what it is, the guarantee

47



of life-long faithful service of the Lord: . . so that

never departing from God’s guidance, but persevering

in His doctrine in the monastery until death, we may

by patience share in the sufferings of Christ, in order

that we may deserve to be partakers of His kingdom.” 9

The motive for patience must always be an exalted

one: it must stand many, many tests.

St. Cyprian, Bishop of Carthage, teaches how far-

reaching and important patience is. The following

words are part of one of his sermons, and are read

in the Divine Office on the fourth Sunday after Easter:

"By our patience God draws us to Himself, and keeps

us as His own. Patience soothes anger, bridles the

tongue, controls the mind, preserves peace, governs

self-mastery, quickly conquers temptations to lust,

keeps down one’s temper, puts out the fire of hatred,

makes the wealthy meek, and makes bearable the dis-

tress of the poor. Patience guards virgins in their

blessed integrity, protects widows in their arduous

purity, and keeps married persons in their single-heart-

ed love for each other. Patience teaches the successful

and prosperous to be humble, the unfortunate to be

brave, and all to be gentle, even when they are

wronged and insulted. Patience induces a person to

forgive those who trespass against him, and if he has

wronged another, to ask his pardon humbly. Patience

fights down temptation, bears persecution, and en-

dures suffering to the end. . . . Patience is the moat

48



that guards the foundations of the castle of our

faith/’
10

Penitents often ask for help in acquiring this virtue.

There is no better means than to kneel where they can

glance at their favorite Station of the Cross, calmly

reflect for a few minutes on the patience of their

Savior in His suffering, and then try to imitate Him on

the humble plane of every-day problems and annoy-

ances.

Have I allowed my impatience to break forth in

anger, bitter words, uncontrolled conduct; been in-

tolerant, ungracious, sullen because the actions of

others irritated me?

Have I tried to make my home a pleasant place in

which to live, making allowances for the shortcomings

of those about me? “Bear one another’s burdens,

and thus you will fulfil the law of Christ.” (Galatians,

6 : 2)

Has St. Paul’s motive, which echoes the fifth peti-

tion of the Our Father
,
guided my relations to others

:

“Bear with one another, and forgive one another, if

anyone has a grievance against any other; even as

the Lord has forgiven you.” (Colossians, 3: 12)

Have I corrected my children in anger?

TEMPERANCE

Temperance has a broad application in Christian

living. It regulates the gratification of the pleasures

and desires of the lower senses of taste and touch,

49



just as prudence controls the enjoyment of the higher

faculties. The lower senses are so called because they

rebel more against reason, and are enjoyed in a more

animal manner.

Temperance governs the intelligent use of God’s

gifts to sustain the individual (by eating and drink-

ing) and the race (by the acts of reproduction). In

its wider application the virtue extends to a right-

minded use and enjoyment of all of God’s blessings.

Have I been guilty of eating too much; to the

point of becoming ill
;

to the point of endangering my

health?

Have I drunk to excess; habitually; appeared be-

fore my children under the influence of liquor; pro-

faned the Sunday with excessive drinking; missed

Mass as a result of Saturday night’s indulgence?

Have I observed the spirit of Advent, Lent, the

Ember seasons; created the atmosphere of a
“
well-

ordered and well-disciplined, Christian family
”11 that

Pope Pius XI describes as necessary for training

children to virtuous lives?

Have I lived in contentment with the frugal com-

fort of a just, family living wage? Have I bought

things on time that I should have denied myself;

made necessities out of luxuries? In his Encyclical

Letter “On the Condition of Labor,” which has done

so much to help modern laboring men and their fami-

lies, Pope Leo XIII stated: “If a workman’s wages

be sufficient to enable him to maintain himself, his

wife, and his children in reasonable comfort, he will

not find it difficult, if he is a sensible man, to study

50



[that is, practice] economy; and he will not fail, by

cutting down expenses
,
to put by a little property:

nature and reason would urge him to do this .”12 Forty

years later Pope Pius XI issued a plea along the same

lines. He desires that the laborer “by skill and thrift

acquire a certain moderate ownership.” As he points

out, “These goods should be sufficient to supply all

needs and an honest livelihood, and to uplift men to

that higher level of prosperity and culture which,

provided it be used with prudence
,

is not only no

hindrance but is of singular help to virtue.”13

Have I failed to use God’s gifts to me in such a

manner that my family has had to pay the penalty

of my excesses? Have I failed to teach my children

the virtue of temperance, especially by my example?

PURITY, CHASTITY

In His loving design for the preservation of the

human race, God established the union of man and

woman. Husband and wife are associated in a life-

long bond, a vocation that carries with it many heavy

responsibilities before God, to society at large (Church

and State), to themselves mutually, and to their chil-

dren. The primary purpose of that union is the pro-

creation and education of children; its secondary pur-

poses are mutual help in serving God and bearing

life’s hardships in the closest of all companionships,

and the honorable outlet of the physical passions.

Every thought, word, and deed in harmony with

that vocation and governed by the virtue of temper-

51



ance, is virtuous, and is properly called marital chas-

tity.

Purity is most acceptable to God and pleasing to

men. It sets its possessor apart from the many who do

not live in reverence for God’s holy law. It makes

little children lovable (their virtue is not merely

negative, a state of existence before the awakening of

the passions : at a very early age they reflect the holi-

ness of their homes, and the training they have re-

ceived). In adulthood the virtue of purity makes

chaste men and women admirable. It brings them

close to God, establishing a union that because of its

difficulty is richly rewarded. "Blessed are the clean

of heart: for they shall see God.” (Matthew, 5: 8)

Precisely because of the seriousness of the responsi-

bilities assumed in marriage, God has attached to the

union of man and woman the most intense of all

physical pleasures. This is His inducement to a vo-

cation in His service that can never fail to present its

difficulties.

The contract of marriage, which is entered into in

the sight of God, is most explicit. It is the giving and

mutual receiving of rights over the body to acts that

of their nature (not necessarily in fact), lead to the

procreation of offspring.
14 In the case of validly mar-

ried persons, whatever stands in opposition to, or runs

counter to that contract, is sinful, regardless of excuses.

Among the unmarried there are none of the rights and

52



privileges which can have their origin only in the

contract that is recognized by God, by the Church,

and by the State.

Impurity in all its forms is a disregard of the di-

vinely holy plan. It is a selfish seeking of pleasure,

without reference to the natural purpose of the union

of man and woman, and without assuming the corres-

ponding obligations, which is the very purpose of

marriage.

Every deliberate thought, word, deed, is mortally

sinful: there is no such thing as a deliberate venial

sin against chastity.

A penitent who must accuse himself of any sin

against chastity is asked to state it as reverently, briefly,

and simply as possible, indicating whatever circum-

stances would change the nature of the sin. Thus:

"I committed adultery once: I am married, and so is

the other person.” "I wilfully read an immoral book

that caused me many impure thoughts in which I

took delight.” ”1 twice engaged in immoral kissing

for protracted periods of time.” ”1 committed the sin

of self-abuse, once.”

Have I practiced birth prevention by any artificial

means whatever? How long has this practice been

continued? Have my past confessions of this sin

disregarded the firm purpose of amendment? Am I
now firmly resolved to avoid this violation of the

sanctity of my marriage? (A firm purpose of amend-

ment is essential to a worthy confession. See page 63.)

53



Have I in any manner been implicated in procuring

an abortion?

Have I agreed to continued practice of rhythm, or

so-called natural birth control, without a justifying

reason? Regarding this point Pope Pius XII has

stated: “Upon couples who perform the act peculiar

to their state, nature and the Creator impose the

function of helping the conservation of the human

race.... The individual and society, the people and

the state, the Church itself depend for their existence

in the order established by God on fruitful marriage.

Therefore, to embrace the married state, continuously

to make use of the faculty proper to it and lawful in

it alone [the marital rights and privileges], and, on

the other hand, to withdraw always and deliberately

with no serious reason from its primary obligation,

would be a sin against the very meaning of conjugal

life.”15

Have I been guilty of fornication (sexual relations

where neither party is married)
;

adultery (where

either only one party is married, or both are married

—this circumstance changes the whole question of
justice and should be mentioned); sexual relations

with a relative; with a person in sacred orders or

religious profession?

Have I committed self-abuse (impure act by one-

self)?

Have I engaged in kissing; over an extended period

of time; to the point where I had impure desires;

to the point where the other person’s passions were

aroused?

Have I listened to or used impure language; ped-

dled suggestive stories; engaged in immodest con-

54



versation; sung indecent songs; attended immoral

movies or shows; danced immodestly; read sug-

gestive stories?

Have I deliberately entertained impure thoughts;

desires; failed to turn away from these thoughts

when I became aware of their presence?

Have I dressed immodestly in order to be looked at

;

otherwise been guilty of indecent exposure?

SHORTER EXAMINATION OF

CONSCIENCE

(Most questions treated here have a longer,

more positive explanation in the preceding

section.

)

COMMANDMENTS OF GOD

1 . 1 am the Lord thy God. Thou shalt not have

strange gods before Me. (Exodus, 20: 2)

Have I denied my faith; deliberately doubted any

revealed truth; failed to defend my religion when

it was attacked
;
taken an active part in non-Catholic

services; read anything that would cause doubts

about my faith, which attacked morality, or belittled

religion; practiced any form of superstition; neg-

lected prayer or prayed slovenly, with little effort at

ridding myself of distractions; misbehaved, laughed,

talked in church, or caused others to do so; been

guilty of any form of sacrilege?

2. Thou shalt not take the name of the Lord, thy

God, in .vain. (Exodus, 20: 7)

55



Have I used the Holy Name as an idle expression;

in swearing (unjustifiably calling on God to witness

that I am telling the truth)
;
in cursing (wishing evil

to others, asking God to inflict evil on them)
;
in blas-

phemy (insult to God); in jest; in anger; before

children or others who would be scandalized? Have

I failed to fulfil vows (promises made to God to

perform virtuous acts or avoid sin)?

3. Remember that thou keep holy the Sabbath day.

(Exodus, 20: 8)

Have I missed Mass on Sunday through my fault;

on holy days of obligation (See page 41) ; come late

for Mass; caused my family to be late?

Have I taken part in offering the Sacrifice to the

best of my ability?

Have I performed unnecessary servile work on

Sundays, holy days?

Have I spent Sunday in such a manner that the

holiness of the hour at Mass had little or nothing in

common with the rest of the day?

4. Honor thy father and thy mother. (Exodus,

20 : 12
)

Have I refused to obey my parents; pastors; teach-

ers
;
employers

;
others who had a right to my obedi-

ence
;
neglected to consult them in making important

decisions (for example, my parents, in choosing my

vocation in life)
;
failed to love them, or to show that

love I should have; failed to give them the proper

tokens of respect
;
neglected to care for them proper-

ly in sickness, advanced age, helplessness ; been

ashamed of them?

(Parents) Have I cared for my children properly;

56



educated them in the home and in Catholic schools;

corrected them when necessary; warned them; in-

structed them; trained them for chastity and other

virtues?

5. Thou shalt not kill. (Exodus, 20: 13)

Have I in any way been guilty of another’s death or

serious physical injury by culpable neglect, evil intent,

reckless automobile driving
;
been in any way involved

in procuring an abortion?

Have I given way to anger; wished evil to others;

hated them; ridiculed or belittled them; refused to

speak to them or to accept an apology; deliberately

provoked others to anger?

Have I been biting, caustic, sarcastic, nagging

;

given to uncharitable speech; lacking in regard for

the good name of my neighbor? Have I made good the

harm I have caused by these sins?

6. Thou shalt not commit adultery. (Exodus,

20: 14)

9. Thou shalt not covet thy neighbor’s wife. (Exo-

dus, 20: 17)

(More detailed explanation given on page 51.)

Have I committed adultery (sexual relations where

either party or both parties are married to others)

;

incest (with relatives): sacrilege (with persons in

sacred orders or religious profession)
;

practiced

birth prevention by any artificial means; resorted to

the practice of rhythm unjustifiably; been in any

manner involved in procuring an abortion?

Have I practiced self-abuse (masturbation, sin on

one’s own body)?

Have I engaged in sinful kissing and embracing, or

57



any immodesty in touch, causing my passion to be

aroused; or causing evil thoughts and desires in my

companion; over an extended period of time?

Have I listened to or used impure language; ped-

dled suggestive or immoral stories; engaged in im-

modest, suggestive conversation
;

sung indecent

songs; attended immoral movies and shows; danced

immodestly; read suggestive stories that caused me

impure thoughts; looked at or circulated indecent

pictures?

Have I deliberately entertained impure thoughts

that came upon me from innocent sources; made no

honest effort to put them out of my mind as soon as

I became aware of their presence; given way to im-

pure desires; looked with evil intent on immodestly

dressed persons, or those who conducted themselves

improperly?

Have I dressed immodestly in order to be noticed;

otherwise been guilty of indecent exposure; sought

to lead others into the sin of impurity in any manner

whatever?

7. Thou shalt not steal. (Exodus, 20: 15)

10. Thou shalt not covet thy neighbor’s goods.

(Exodus, 20: 17)

Have I stolen what belonged to others; taken small

amounts frequently (e.g. from employers) which can

add up to a considerable amount; failed to return

what I borrowed; been guilty of unfair business

dealings?

Have I restored the property I took from others

or in any way came by dishonestly?

Have I been unjust to clients, patients, others who

have sought my services; cheated in tests?

58



8. Thou shalt not bear false witness against thy

neighbor. (Exodus, 20: 16; Matthew, 19: 18)

Have I been guilty of perjury (stating what is false

when under oath)
;
harmed the good name or reputa-

tion of another by calumny (stating what is false) or

detraction (robbing my neighbor of his honor, even

though what I say is true); encouraged others to

commit detraction or calumny; listened to them

without protest, or even with eagerness; told lies,

harming my neighbor; lied for my own or others’

convenience; engaged in gossip?

Have I violated secrecy; made known what was

communicated to me in confidence?

Have I made an honest attempt to repair the damage

I have caused by the sins of speech?

Have I been guilty of rash judgment; been given to

suspicion; attributed false motives to my neighbor?

COMMANDMENTS OF THE CHURCH

1. Assist at Mass and abstain from servile work

on Sundays and holy days of obligation. (See Third

Commandment of God.)

2. Fast and abstain on the days appointed by the

Church. (See page 41.)

3. Confess one’s sins at least once a year.

4. Receive Holy Communion during the Easter

season (from the first Sunday in Lent until Trinity

Sunday).

5. Contribute to the support of the Church accord-

ing to one’s means.

6. Observe the laws of the Church on matrimony.

59



CAPITAL SINS

Pride: Have I been guilty of seeking my own glori-

fication and recognition unduly; even to the point of

contempt of God (this would be very rare)
;
giving

way to ambition to the excess of disregarding the

means employed to achieve my goal; giving way to

vanity (complacency in strength, personal appearance,

clothing); ostentation; hypocrisy; presumptuous-

ness; overbearing attitude; being constantly critical

of the accomplishments of others; being keenly hurt

when humiliated, passed by, or when plans did not

materialize; stubborn; disobedient?

(Suggested remedies)

:

Know yourself for what you

are—the candid estimation of others is generally a
good gauge; study the humility of Christ; welcome

an occasional humiliation.

Covetousness: Have I had an inordinate desire for

money; other material goods; sought to keep up with

others when they procured something I admired

;

entertained these attitudes to the extent of complete

disregard of the needs of others; to the extent of

hard-heartedness? Has my covetous disposition led

me to injustice, lack of generosity to the poor; failure

in almsgiving according to my means; neglect to

cooperate with the works of the Church undertaken

in the parish?

(Suggested remedies): Learn to acknowledge the

brevity of life; realize that however tightly you hold

your fist, God can easily force it open; talk for a

while with a person who has courageously borne a

cross; meditate on the example of Christ.

Lust: (See questions on the virtue of Purity on

60



page 51, and the Sixth and Ninth Commandments

of God in this shorter examination). Has lust pro-

duced in me a distaste for prayer; blindness to

moral values; inconsiderateness toward others; in-

constancy; coldness and indifference in the practice

of my religion?

(Suggested remedies)

:

Engage in humble, frequent

prayer; receive the sacraments frequently and regu-

larly; avoid idleness; practice temperance in all

things
;
take immediate flight from every occasion of

sin; associate with little children and persons who

are impressive for their purity; cultivate a taste for

good reading; remember and depend on the presence

of your guardian angel.

Envy: Envy is unhappiness at another’s good for-

tune, considering it as one’s own misfortune, or at

least as one’s own lack of a desired good. Have I

taken pleasure in the misfortunes of others; dis-

cussed their affairs; made unkind remarks about

them; tried to discredit their accomplishments;

avoided wishing them well; congratulated them in-

sincerely?

(Suggested remedies): Practice charity and humili-

ty; go out of your way to congratulate, in all sin-

cerity, others in their good fortune
;
express sympathy

and a willingness to help those who have suffered

some misfortune.

Anger: Have I failed to check my temper; said

unreasonable things
;
been disposed to revenge

;
given

to rancor; given tcnnaking life unpleasant for those

about me (especially after drinking)
;
bullied children

;

punished them unreasonably; made them and others

feel my displeasure?

61



(Suggested remedies): Practice silence when some-

thing you consider offensive has been said or done;

immediately crush the inclination to anger; reflect

that it is probably no picnic to live with you, either;

strive to imitate the example of Christ.

Gluttony: Have I eaten or drunk to excess; to the

point of endangering my health; of hampering my

work?

Have I been drunk; repeatedly; to the point where

it is obvious that I can not drink reasonably any

longer, and must avoid liquor in order to avoid sin-

ful excess? (Part of the penalty of this form of ex-

cess is to deprive the victim of the humility and

courage to acknowledge that he is no longer master

of himself, and that his safety is in total abstinence.)

Have I been loud, offensive, immodest, and generally

dissolute as a result of drinking? Has the problem

outgrown the limits of my individual concern and

affected my family and others (depriving them of

proper support, good example, respect in the com-

munity, avoidance of humiliation)? (Again, part of

the penalty of excessive drinking is the selfishness

that refuses to consider the rights and feelings of

others.)

(Suggested remedies): Have the courage of a firm

No when invited to drink or, if the temptation is

strong, to associate with drinkers; be honest enough

to acknowledge the far-reaching evil effects of excess

;

recognize the humility of dependence on the grace of

Christ
;

strive to please our Lord by gaining a victory

over yourself in honor of and in union with His thirst

on the Cross.

62



Sloth: Have I been guilty of laziness; waste of time

and talent; failure to keep up on the progress made

in my profession; fruitless reading (how much more

time have I devoted to newspapers, novels, detective

stories, and recreational reading generally, than to

works of a nature whose seriousness is in harmony

with my education?); failure to pray; distaste for

anything spiritual; restlessness; feeling the neces-

sity of being constantly on the go, incapable of sitting

down (or kneeling down) in quietude for any length

of time; loss of the love of home indicated by the

constant seeking of excitement in commercialized

amusements; fear of facing stern realities; looking

for “whatever will make me forget”?

(Suggested remedies): Reflect on the account that

God will demand at the last judgment of the time

that He allotted to you; of the talents; of the work

that needed to be done.

FIRM PURPOSE OF AMENDMENT

Many confessions seem to lack permanent fruit-

fulness. Well-intentioned persons often ask what they

can do to keep their confessions from being the same

month after month, for years.

The fault lies most frequently in the weakness of

the penitent’s purpose of amendment.

This purpose of amendment is the present effective

disposition with regard to future conduct. But it is

painfully aware of the past humiliation of sin.

63



You can see the necessity and reasonableness of the

purpose of amendment by an analogy. Suppose that

you have grievously offended a close friend. You

acknowledge to yourself that you have been entirely

in the wrong. You are unhappy until you can admit

your fault and ask your friend’s pardon. Your apology

covers the past, whatever it was that you said or did

that injured your intimate; neither he nor you call

your present sincerity into question; your apology is

your guarantee against future repetitions of your

fault.

Worthiness of confession follows the same general

pattern, except that you are begging God’s pardon,

and employing His grace to do so. Your contrition

expresses your sorrow for having offended your Cre-

ator, your Redeemer, your Sanctifier: the past is

taken care of in the worthiness of your contrition. The

sincerity of your present sorrow includes the resolve

to avoid in future whatever violates God’s holy law.

For example, if you must now confess that you sin-

fully absented yourself from Mass last Sunday, your

present sincerity includes the firm resolve never to

repeat the offense.

But what about human weakness? Must the firm

purpose of amendment extend itself to habitual

offenses that may have troubled you for years? You

would love to rid yourself of them, once for all, but

you fear that you will not succeed in doing so. Com-

64



mon sense tells you that if you have succumbed to

temptation against chastity, or committed sins of

speech, or have been guilty of envy innumerable times,

you will hardly correct the evil attachment in your

life by this one confession.

Your confession deals with the present. Your con-

fessor must have the assurance that you will try, with

God’s grace, to avoid the occasions of sin in the

future. Firm purpose of amendment means that here

and now, while preparing yourself for the sacrament

of penance, and in your actual confession, you pro-

pose not to offend God again. This is not a solemn

promise; it is not a vow that you will break if you

sin again. But it is your resolve to cooperate with

God’s grace.

You may be miserably conscious of your weakness.

Who is not? Remember, your conversion is God’s

work. His grace often works slowly—because of you.
Sudden and complete conversions from vice to virtue

are rare. You have no right to expect so great a favor

from God. Your part is cooperation with the restora-

tion of grace, or its increase, through the sacrament.

You honor God if you have confidence in His good-

ness to you.

St. Augustine, who had led a life of sin for years,

wrote, shortly after his conversion, his beautiful

Confessions, one of the most profound and humble

works ever penned. Many passages of this wonderful

65



book give confidence to the penitent. It might be

called the classic of perfect contrition and firm purpose

of amendment. Some of its lines seem particularly

helpful in preparation for confession:

Thou hast made us for Thyself and our

hearts are restless till they rest in Thee .
17

What evil has there not been in my deeds,

or if not in my deeds, in my words, or if not in

my words, then in my will? But You, Lord,

are good and merciful, and Your right hand

had regard to the profundity of my death and

drew out the abyss of corruption that was in

the bottom of my heart. By Your gift I had

come totally not to will what I willed but to

will what You willed. But where in all that

long time was my free will, and from what deep

sunken hiding-place was it suddenly summoned

forth in the moment in which I bowed my

neck to Your easy yoke and my shoulders to

Your light burden, Christ Jesus, my Helper and

my Redeemer? How lovely I suddenly found

it to be free from the loveliness of those vanities,

so that now it was a joy to renounce what I had

been so afraid to lose. For You cast them out of

me, O true and supreme Loveliness, You cast

them out of me and took their place in me, You

66



who are sweeter than all pleasure, yet not to

flesh and blood; brighter than all light, yet

deeper within than any secret; loftier than all

honour, but not to those who are lofty to them-

selves. Now my mind was free from the cares

that had gnawed it, from aspiring and getting

and weltering in filth and rubbing the scab of

lust. And I talked with You as friends talk,

my glory and my riches and my salvation, my

Lord God. . . .
18

I admit I was terrified, O my Lord, my God,

for as far back as my earliest infancy I had

never experienced any such thing [the swiftness

of God’s mercy in answer to prayer]. Thus

in that depth I recognized the act of Your will,

and I gave praise to Your name, rejoicing in

faith. But this faith would not let me feel safe

about my past sins, since Your baptism had

not yet come to remit them. . . ,
19

And we were baptised, and all anxiety as to

our past life fled away. The days were not long

enough as I meditated, and found wonderful

delight in meditating, upon the depth of Your

design for the salvation of the human race.

I wept at the beauty of Your hymns and canti-

cles, and was powerfully moved at the sweet

67



sound of Your Church’s singing. Those sounds

flowed into my ears, and the truth streamed into

my heart: so that my feeling of devotion over-

flowed, and the tears ran down from my eyes,

and I was happy in them. . . .
20

Some ten years later St. Augustine added the last

four books (chapters) to his Confessions. Few state-

ments ever made by a sinner that has been forgiven

and has cooperated with God’s grace, compare with

the following words for instilling courage into the

heart of today’s repentant.

Terrified by my sins and the mass of my

misery, I had pondered in my heart and thought

of flight to the desert; but Thou didst forbid me

and strengthen me, saying: And Christ died

for all: that they also who live may now not

live to themselves hut with Him who died for

them. See, Lord, I cast my care upon Thee,

that I may live: and I will consider the won-

drous things of Thy law. Thou knowest my

unskilfulness and my infirmity: teach me and

heal me. He Thy only One, in whom are hidden

all the treasures of wisdom and knowledge, has

redeemed me with His blood. Let not the proud

speak evil of me, for I think upon the price of

my redemption, I eat and drink it and [as a

68



bishop] give it to others to eat and drink; and

being poor I desire to be filled with it among

those that eat and are filled: and they shall

praise the Lord that seek Him . 21

PRAYER FOR YOUR CONFESSOR

On the evening of His glorious Resurrection from

the dead, Jesus appeared before His apostles. He

breathed upon them. He communicated to them His

Holy Spirit. He bestowed on them, and their suc-

cessors in His holy priesthood, the wondrous power to

forgive sin in His name. (See John, 20: 22)

It is a power to be used in fear and trembling. No

one can ever appreciate the infinite goodness of its

Giver, for He is God. It is part of His plan that no

one can ever help you so much as your confessor, if

you cooperate with him.

The Church recommends that the priest say the

following prayer before he enters the confessional.

The prayer lists the principal virtues of the worthy

minister of the sacrament of mercy. It is the priest’s

humble petition for the grace to be of spiritual as-

sistance to you.

At the same time the prayer acquaints the penitent

with the manner in which the priest hopes to help him.

In other words, it shows the penitent how he is to

be assisted, and indirectly, how he is to cooperate.

69



It may worthily be said by the penitent in spiritual

union with the confessor.

Grant me, O Lord, the wisdom employed at

Thy throne, that I may know how to judge Thy

faithful with justice, and Thy poor in judgment.

Make me so handle the keys of the kingdom of

heaven that I shall not open the door to anyone

on whom it should be closed, nor close it on

him to whom it should be opened.

Let my intention be pure, my zeal sincere, my

charity patient, my efforts fruitful. Let me be

gentle without being lax, firm and unyielding

without becoming harsh; may I never look

down on the poor, nor flatter the rich. Make me

kind in winning sinners, prudent in questioning

them, and skilled in instructing them.

Grant me, I beseech Thee, expertness in re-

straining sinners from evil, diligence in keeping

them virtuous, perseverance and earnestness in

leading them to greater progress.

Bestow on me maturity in my answers,

rightness in my exhortations, light in all difficult

problems, wisdom in involved situations, and

victory over all difficult cases.

Do not permit me to tolerate useless talk,

nor to be corrupted by the evils which are made

70



known to me. May I save others, and not be

lost myself. Amen . 22

*

PRAYER OF ST. GERTRUDE

0 sweetest Jesus, in Thy loving desire for

our salvation Thou hast instituted the sacra-

ment of confession for the consolation of all

sinners, in order that through it we might be

cleansed from all our iniquities and recover the

grace we have lost. I now come back to Thee

once more, a wretched sinner, who have offend-

ed Thee again by so many sins, and defiled my

soul with many stains.

1 am resolved to receive this sacrament of

Thy great bounty with most steadfast hope and

confidence that Thou wilt grant me remission

of all my sins. I desire to accuse myself before

the priest, Thy representative, of all my sins,

as far as I can recall them, with the most pro-

found humility and contrition. I will not know-

ingly hide any mortal sin, however vile and

shameful it be.

I desire to include in this confession all those

sins which I cannot now remember, and all my

71



venial sins. I confess them all to Thee as to

my great High Priest. In the presence of the

court of heaven I acknowledge and proclaim

myself a faithless and miserable creature, a

traitor to Thine adorable majesty.

I beseech Thee, therefore, most merciful

Father, deign to look on me, a miserable sinner,

with the compassion with which Thou didst

look upon Thy Son when He fell on His face

in the Garden of Olives, crushed to the earth by

the sins of all mankind. Graciously hear me

as I implore Thy pardon.

In order to supply what is lacking to my most

imperfect contrition, I offer Thee the over-

whelming grief which Thine only-begotten Son

endured in His Sacred Heart throughout His

whole life on earth on account of the sins of

the world, especially when in the Garden of

Olives the extremity of His anguish wrung

from Him His sweat of blood. I beseech Thee

to cleanse my soul of all its stains in the stream

of that most holy Blood, and to adorn it with

a purity whiter than snow. Amen . 23

*

72



THOUGHTS WHILE AWAITING YOUR

TURN TO CONFESS

In larger parishes you may have to stand in line

before you can go to confession. These minutes are

not to be wasted: your preparation should continue,

if possible, until the moment when you actually ad-

dress the priest. You will probably find it spiritually

profitable to dwell on the following thoughts:

I must not confuse the embarrassment and

shame which I may feel keenly, with contrition,

which I may not feel at all. Shame has little to

do with my confession, but I owe sorrow to God,

and it is the perfect disposition for entering

the confessional. It is the hatred of sin simply

out of the realization that God is infinitely good

and because He has extended that goodness to

me in so many ways.

*

A sacrifice to God is an afflicted spirit: a

contrite and humbled heart, O God, Thou wilt

not despise. (Psalm 50, 19)

*

Confession cannot be easy for anyone. Our

Lord did not intend that it should be anything

73



but difficult. If it were it would be of doubtful

value.

*

Help us, O God, our Savior: and for the

glory of Thy name, O Lord, deliver us: and

forgive us our sins for Thy Name’s sake: lest

they should say among the Gentiles:
'

'Where

is their God?” (Psalm 78, 9 , 10)

*

I must not waste valuable moments nor dissi-

pate my efforts in carefully rehearsing what I

am going to tell the confessor. All that is neces-

sary is that I know what my sins are, and ac-

knowledge them as humbly and reverently as I

can.

I must try to make my confession complete

and sincere. At the same time I must realize

that it is far more important that I stress the

spirit of contrition or hatred of sin, and the firm

purpose of amending my life, than that I be

concerned about exact numbers, circumstances,

and memorized phrases.

*

74



My little children, these things I write to

you, that you may not sin. But if any man sin,

we have an advocate with the Father, Jesus

Christ, the just: and He is the propitiation for

our sins: and not for ours only, but also for

those of the whole world. (I John, 2: 1, 2)

*

The Gospel records that Jesus forgave the sins

of several persons. No one of them made a con-

fession in the form that we must use today.

That is because these few individuals were

privileged to deal directly and personally with

Infinite Mercy in the person of their Savior.

The same goodness has made it possible for

the same divinely imparted forgiveness to be

produced in my soul today. But I must employ

the means that Christ established. I must do

so with great faith. I must confess to the priest,

Christ’s representative, fully, completely, with

great love of my Savior and profound humility.

St. Ambrose reminds us that it is the Holy

Spirit who remits sins; but that He does so

through the ministry of men; that priests par-

don sins, not in their own name, but in the name

75



of the Father, and of the Son, and of the Holy

Ghost.
24

*

If your sins be as scarlet, they shall be made

as white as snow: and if they be red as crimson,

they shall be white as wool. (Isaias, 1: 18)

*

St. Bernard had a most profound appreciation

of the power of confession:

In spirit I hear King David confessing, "I

have sinned against the Lord,
,,

and I hear the

answer of the Prophet [Nathan], "The Lord

also hath taken away thy sin: thou shalt not

die.” (2 Kings, 12: 13) I think of Mary

[Magdalen] publicly confessing her crimes, at

least by her actions, if not in so many words,

and I hear the Lord replying to His questioners

in her favor, "Many sins are forgiven her, be-

cause she hath loved much.” (Luke, 7: 47)

I recall Peter, prince of the apostles, denying

his Master in a cowardly manner, then going

out to weep bitterly, and I am mindful of how

the Lord turned to look upon him in mercy.

(Luke, 22: 6l) I consider that blessed thief

76



admitting the justice of his own punishment and

protesting against the torture of Christ, and I

hear him receiving the Savior’s promise, "This

day thou shalt be with Me in paradise.” (Luke,

23 : 43
)

How sublime that confession by which a

condemned and crucified criminal was privil-

eged to ascend from the shame of violent death

to the kingdom of glory, from earth to heaven,

from the cross to paradise!

The confession which won the apostle Peter

absolution from the crime of his threefold

denial and prevented his being deprived of his

dignity as head of the apostolic group was

glorious indeed.

In fact, the practice of confession never fails

of its purpose: look how it forgave much to

Mary Magdalen who loved much, how it not

only admitted her to the group of the Lord’s

disciples, but honored her with the title of a

person of great love.

Following his humble confession, great mercy

cleansed the Royal Prophet, David, of his nu-

merous crimes, and restored him to his former

glory and grace.

77



The way of confession, you see, has never

yet deceived those who walk in it, nor has it

ever been wanting to any but to such as are

wanting to it .
25

*

SUGGESTIONS FOR ACTUAL CONFESSION

Place yourself as vividly in God’s presence as you

can. If there is sufficient light to permit you to glance

at the Crucifix, that is helpful.

Begin your confession with this formula:
*

’Bless

me, Father, for I have sinned. My last confession

was. ...” (State the time as accurately as you can:

about a month ago, at Christmas time, last Easter.)

The first statement is an expression of humility which

clearly outlines your purpose and introduces your

accusation with simplicity and directness. The ap-

proximate time since your last confession helps the

priest to judge the state of your soul.

Speak clearly, in a subdued voice, but loud enough

to be heard without difficulty or straining. Talk di-

rectly toward the grill or small opening. As the min-

ister of Christ the confessor must judge the penitent’s

dispositions : to do so he must hear every word that

is confessed. Otherwise he must ask you to repeat,

which only causes needless confusion and embarrass-

ment. Persons who are hard of hearing do well to

78



make arrangements to confess in the sacristy or at an

hour when the church is not occupied: if such an

arrangement is not practicable they should state quite

simply that they cannot hear well and would appreci-

ate it if the priest were to speak somewhat louder

and more distinctly than usual; if they fear that they

cannot understand even when the confessor takes

greater pains in addressing them, they may ask "Will

it be satisfactory if I say as a penance a decade of the

Rosary (or other prayers) according to your intention,

Father?” If it is not possible to see the priest, they can

assume that he has answered in the affirmative.

State your sins as briefly as possible. Try to be

well prepared through a careful examination of

conscience. If you have had the misfortune to commit

mortal sins you must, if possible, indicate their exact

number and any circumstances which would change

their nature and seriousness. If you have not con-

fessed for some time and find it impossible to give

exact numbers, it is sufficient to state habitual offenses

in terms of so many times a day or week.

If you have no mortal sins to acknowledge, indicate

several (hardly more than four or five) venial sins

and imperfections that have the most direct bearing

on your spiritual life: to list a greater number would

usually throw the emphasis on completeness of state-

ment (which is not at all necessary with venial sins)

79



rather than on contrition and firm purpose of amend-

ment.

To make certain of the quality of your contrition,

include some sin of your past life, especially the for-

mer sin or habit which offended God most, or of

which you are most ashamed, or which has had the

most far-reaching effect in your life. Be certain that

you make it clear that this has already been confessed

and absolved, and that you are adding it to your

present confession.

Accuse yourself. Excuses are entirely out of place:

you would not resort to them if you were kneeling in

spirit on Calvary.

Close your confession with a statement like this:

"For these and all the sins of my past life, especially

for having missed Mass on Sunday, I am truly sorry,

and beg God’s forgiveness through your absolution.”

After having stated your sins, listen with careful

attention to the advice of the confessor and to the pen-

ance he assigns. Although the Church does not teach

that the priest is specially aided by the Holy Ghost

in his exhortation to his penitents, experience abun-

dantly shows that decisions are made and principles

applied with a wisdom that can hardly be accounted

for merely by years of study and experience.

It is a courtesy to thank your confessor. "May God

reward you, Father,” or simply, "Thank you, Father,”

are in good taste and in common use.

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YOUR CONFESSOR’S ABSOLUTION

If you have confessed in parishes where there is

no cloth over the grill separating you and the priest,

you may have noticed that Father makes the sign of the

cross over you as you enter the confessional or as he

pulls back the slide. This is not a simple blessing.

It is your confessor’s prayerful petition that you will

perform your part with ideal dispositions in receiving

the sacrament.

When you say "Bless me, Father,” the priest ans-

wers, "May the Lord be in your heart and on your

lips that you may worthily confess all your sins. In

the name of the Father, and of the Son and of

the Holy Ghost. Amen.”

The priest listens with great care to what you tell

him in the confessional. He is bound in conscience

to do so. He acts as a judge and cannot pass sentence

in your favor until he has satisfied himself that your

part in the sacrament has given evidence of the proper

dispositions : sincere contrition, firm purpose of

amendment, complete confession, and willingness to

perform the penance imposed.

He is also your spiritual father, desirous of guiding

your future steps by his instruction and advice, help-

ing you to avoid the occasions of sin, making you

realize before you pray the Act of Contrition what

your offense to God has meant.

81



He is a physician in the spiritual order, prescribing

necessary remedies, warning you against the dangers

to your spiritual well-being, and resorting, if need be,

to painful cures.

But more than all else he is in this moment the

dispenser of the mysteries of Christ’s mercy. He takes

part in this consoling sacrament in such a manner that

you must realize more deeply than ever that the priest-

hood is more an identification with Jesus Christ than

merely a power received from Him.

After he has assigned your penance, the priest

instructs you to pray the Act of Contrition. While you

are so engaged he pronounces the formula of absolu-

tion. This sacramental action wipes away sin, restores

or increases grace, and gives a pledge of eternal life.

The penitent should be mindful, in a general way, of

what the priest says, but during the actual administra-

tion of the sacrament he should devote his full atten-

tion to his own prayer, the Act of Contrition. He can

read and reflect on the confessor’s beautiful prayer at

leisure afterward.

May almighty God have mercy on you, forgive you

your sins, and lead you to life everlasting. Amen.

May the almighty and merciful Lord grant you

pardon, absolution, and forgiveness of your sins.

Amen.

May our Lord Jesus Christ absolve you! And by

His authority I absolve you from every bond of ex-

82



communication and interdict, as far as lies in my

power, and to the extent that you have need.

Now, I absolve you of your sins in the name of the

Father, and of the Son, (sign of cross) and of the

Holy Ghost. Amen.

May the Passion of our Lord Jesus Christ, the mer-

its of the Blessed Virgin Mary and all the saints,

whatever good you have done, and whatever evils you

have endured, be for you unto the remission of sins,

the increase of grace, and life everlasting. Amen .26

*

Although no specific form of dismissal is prescribed,

the confessor usually turns slightly toward the peni-

tent and uses some phrase from the New Testament

like "Go in peace, and sin no more," or simply, "God

bless you," or "Say a little prayer for me, too."

*

On days specified in the grants made by the popes

to their respective orders, Oblates of St. Benedict and

Tertiaries are privileged to receive a general ab-

solution. A plenary indulgence is attached to the

blessing, under the usual conditions. The Tertiary

or Oblate may request the General Absolution im-

mediately after the confessor has imparted sacramental

absolution. The shorter formula is used in the con-

fessional.

83



Auctoritate a Summis

Pontificibus mihi

concessa, plenariam

omnium peccatorum tuo-

rum

indulgentiam tibi

impertior. In nomine

Patris, et Filii,

et Spiritus Sancti. Amen.

By the authority

granted to me by

the Supreme Pontiffs,

I impart to you a

plenary indulgence of all

your sins. In the name of

the Father, and of the

Son, ^ and of the Holy

Ghost. Amen .27

*

YOUR ACT OF CONTRITION

Your effort at praying the Act of Contrition must

be for perfection. But it must be in all calmness.

You have humbly acknowledged your sins. Your

whole purpose in approaching the sacrament has

been not only to obtain forgiveness, but also the

restoration or the increase of grace, and a pledge of

eternal life.

84



The more humbly and worthily you say this prayer,

the greater the guarantee that the confessor’s ab-

solution will be received with the ideal dispositions.

Although it is so short that it can be recited in a few

seconds, the Act of Contrition states perfectly every

ideal you need to keep before your mind.

Take your time. Try to mean every phrase of the

words you have recited from childhood and know by

heart. The priest’s formula of absolution is twice

as long as your prayer. You can ordinarily pray as

slowly as you wish. Do not disturb the confessor by

praying aloud: he is concentrating on what he is

saying. Do not be upset if he completes the formula

of absolution before you have finished; generally he

will notice that you are still praying, and will wait.

Should he turn to you and say, "Go in peace, and sin

no more,” simply return to your place in church and

complete your Act of Contrition there.

If there is sufficient light in the confessional to see

the Crucifix that hangs there, it is helpful to glance at

it. Otherwise, hold the cross of your Rosary in your

hand, and thus place yourself in spirit before the

Crucified Savior.

85



O my God, I am most heartily sorry for

having offended Thee. I detest all my sins,

because I dread the loss of heaven, and the

pains of hell : but most of all, because they

have offended Thee, my God, who art all

good, and deserving of all my love. I firmly

resolve, with the help of Thy grace, to con-

fess my sins, to do penance, and amend my

life. Amen.

86



AFTER CONFESSION

THANKSGIVING

The minutes immediately after your confession

are precious. They are a time of great grace. Pardon

of offense has just been pronounced. God has reached

down through the services of His priest and wiped

away your sin. Temptation is still at a distance from

you.

Your first thought should be one of humble grati-

tude. Even ordinary politeness tells you that if you

receive a great favor, you must first thank the one

who granted it to you.

Spend some moments in silent reflection, simply

kneeling before Jesus in the Blessed Sacrament. If no

other thoughts come to your mind, thank our Lord,

over and over. At the moment that is an excellent

prayer.

Important though it is, saying your penance im-

mediately upon returning to your place in church can

hardly be called a thanksgiving: to leave after saying

your penance would show little regard for the great

sacrament of mercy.

*

87



ST. THOMAS’ PRAYER OF

THANKSGIVING

I praise Thee, I glorify Thee, I bless Thee,

my God, for the great blessings Thou hast be-

stowed on me, despite my unworthiness.

I praise Thy mercy that so long and patiently

awaited my conversion to Thee; Thy tenderness

that pretends to take vengeance on me; Thy

kindness in calling me back to Thee; Thy good-

ness in receiving me; Thy merciful forgiveness

of my sins.

I glorify Thy goodness in bestowing blessings

beyond any merits of mine; Thy patience in not

holding my offenses against me; Thy humility

in offering me consolation; Thy patience in

protecting me; Thy eternity that preserves me;

Thy faithfulness to Thy promises in rewarding

me.

What can I possibly say, my God, in honor

and acknowledgment of Thy generosity that

defies description? For Thou dost call back to

Thee the person that flies from Thee; receive

the returning prodigal; give aid to the wavering

and joy to the person in despair; incite the negli-

88



gent to action; equip the fighter for battle;

and crown the victor. Thou dost not spurn the

repentant sinner, nor remember his wrong-

doing.

Thou dost free us from dangers, and soften

our heart for repentance. Thou dost deter us

from sin by the terror of punishments, and draw

us to Thee by Thy promises.

Thou dost correct us with the lash; guard

us with the ministry of Thine angels; see to it

that our material needs are provided; and hold

in reserve for us the goods of eternity.

Thou dost exhort us by the dignity of our

creation; invite us to the mercy of redemption;

promise us eternal rewards. And for all these

gifts I am incapable of saying anything in Thy

praise.

I thank Thy divine majesty for the abundance

of Thine infinite goodness. Mayest Thou always

increase Thy graces in me, preserve what Thou

hast thus increased, and reward what Thou hast

preserved. Amen . 28

*

89



ST. GERTRUDE’S PRAYER OF

THANKSGIVING

O almighty and merciful God, whose mercy

is boundless and everlasting, and the riches of

Thy goodness infinite, I give thanks with all

my mind and heart for the most amazing and

exceeding goodness Thou hast shown me in

graciously pardoning all my sins, and restoring

me to Thy grace and favor.

Blessed be Thy divine compassion, O my God,

and blessed be the incomprehensible love of Thy

beloved Son, which constrained Him to institute

so gentle and so powerful a remedy for our sins.

In union with all the thanksgivings that have

ever ascended to Thee from truly penitent

hearts, I sing aloud Thy joyous praises on behalf

of all in heaven, on earth, and in Purgatory,

for ever and ever. Amen . 29

*

YOUR PENANCE

At this point fulfil the penance your confessor has

designated, if it consists in an act of devotion to be

performed in church. Unite your penance with the

infinite satisfaction that Jesus Christ offered for your

90



sins. Whatever value your penance has, comes from

its union with Christ’s atonement for all sin.

*

A SUGGESTION

After confession your soul is free from all sin. It

is at its worthiest, humanly speaking, for acceptable

prayer. It is now impelled by the love of God.

Probably your confessor has assigned an intention

according to which your penance has been performed.

A short penance may not satisfy your present desire

to prove your love of God. If your charity seeks more,

the following intentions are suggested as added ways

of expressing your love of God. Pick out one or the

other of them and say an Our Father in the spirit of

charity.

Say a prayer of your own choice for some person,

unknown to you, who is at this moment dying, and

who will go before his Judge within the hour. He

may have led a bad life: possibly he has not received

the sacraments for some time. He is now in the

greatest spiritual danger, maybe with the same sins

on his soul that you had before you went to confes-

sion. Beg God to send a priest to his bedside to pre-

pare him for a blessed death.

*

91



Or pray for the person who has some special claim

on your charity, who will be exposed to serious

temptations this day or night. Let your petition be

that God will not be offended by this person’s con-

duct, that he will correspond with the graces that are

given to him to overcome the temptation.

*

Say a prayer in atonement for the persons of your

family, or of the parish, or the diocese, who are not

frequenting the sacraments nor faithfully practicing

their religion, who are leading lives that are an open

scandal.

*

Many admirers of our holy religion admit that con-

fession is the stumbling block that keeps them out of

the Church. In gratitude for God’s goodness to you

in this sacrament, offer a prayer for the conversion

of the person whose sacramental absolution would be

the greatest glorification of the divine mercy.

*

Beg God to humble the enemies of the Church,

particularly those who dishonor this holy sacrament.

*

Somewhere a favored soul is now in the process of

becoming a great saint. Holiness in his creatures is

92



God’s work, but it calls for heroic cooperation with

grace. Now that you have broken your attachment to

sin, your prayer for such a soul, regardless of how far

you consider yourself removed from heroic holiness,

is an act of love in Christ that is most acceptable.

*

"The Lord is nigh unto them that are of a contrite

heart: and He will save the humble of spirit. Many

are the afflictions of the just; but out of them will the

Lord deliver them.” (Psalm 33, 19, 20) Someone

who has a claim on your charity, or possibly in justice,

has a heavy cross to bear. God loves those whom He

tests with crosses. He will love you all the more, too,

if you pray that this person bear his cross in the man-

ner that is most pleasing to Him.

*

ST. BEDE’S PRAYER TO BREAK

ATTACHMENT TO SIN

After a sincere confession one does not worry about

the past. Complete confidence in God’s goodness and

mercy honor Him as few other dispositions of which

the human soul is capable.

But remembrance of past failures, awareness of

present weakness, and knowledge of dependence on

divine protection, do not dishonor God.

93



St. Bede, who led a life of singular detachment,

has left us this beautiful prayer of great urgency that

our Blessed Lord will guard us and shield us, and

lead us to Him.

O Lord Jesus Christ, Deliverer of souls, Re-

deemer of the world, eternal God, immortal

King! Although I am a sinner, I make bold to

implore Thy boundless clemency. Out of Thy

great mercy, and through the words of the

Psalms [and other prayers] which I have ad-

dressed to Thee, free my soul from sin.

Turn away my heart from all wicked, per-

verse, and dangerous thoughts. Deliver my body

from the slavery of sin. Keep all evil desires far

from me. Free me from every hold that the

devil and his ministers, visible and invisible,

might have over me, and from all Thy faithless

enemies who seek to plunge my soul into sin.

Protect me from these and from all other

evils, O Savior of the world, who with God the

Father, and the Holy Spirit, livest, and reignest,

and dost govern as Lord of all, God, for ever

and ever. Amen . 30

*

94



ST. ANSELM’S PRAYER FOR ABANDONING

VICES AND ACQUIRING VIRTUES

My Lord, God, grant my heart a longing for

Thee, make it seek Thee because of that longing,

find Thee in its search, love Thee upon finding

Thee, in its love for Thee atone for my evils,

and never repeat the sins from which Thou hast

redeemed me.

My Lord, God, give penance to my heart,

contrition to my spirit, tears of compunction

to my eyes, and the generosity of almsgiving to

my hands.

My King, destroy in me the desires of the

flesh, and kindle in me the fire of Thy love.

My Redeemer, banish from my life the spirit

of pride, lovingly grant me the spirit of Thy

humility.

My Savior, cure me of anger’s madness, be-

stow on me the shield of patience.

My Creator, uproot all rancor from my soul,

and give me the tenderness of a mild disposition.

Grant me, most kind Father, unshakable

faith, a fitting hope, unfailing charity.

My Ruler, destroy in me vanity, inconstancy

of mind, restlessness of spirit, unworthiness of

95



speech, proudness of bearing, gluttony, abusive

language, sins of detraction, the avidity of

harmful curiosity, desire of vainglory, hypocrisy,

the poison of flattery and fawning, contempt of

the poverty-stricken and helpless, oppression of

the weak, the torment of avarice, the rusting

away of envy, the death of blasphemy.

Remove from me, my Maker, inconsiderate-

ness and rashness, evil stubbornness, restless

idleness, indolence, dullness of mind, blindness

of heart, obstinacy of opinion, failure to control

my temper, disobedience, refusal to accept ad-

vice, lack of control of speech, taking advantage

of the poor, violence in dealing with the help-

less, malicious accusation of the innocent, neg-

lect of the persons committed to my charge,

severity in dealing with the members of my

household, lack of reverence and disloyalty to-

ward my friends, harshness to those about me.

My God and my mercy, I beg Thee through

Thy beloved Son, bestow on me the desire to

perform works of kindness and mercy, to have

compassion for the afflicted, to help the needy,

aid the unfortunate, counsel those in error,

console the sorrowful, lighten the burden of the

oppressed, give a chance to the poor, hearten

96



the mournful, release debtors, make allowances

for those who have sinned against me, love those

who hate me, render good for evil, despise no

one but rather honor all men, imitate people

who are good while remaining intent on avoid-

ing the influences of the evil, embrace virtues

and reject vices, practice patience in misfortune

and moderation when things are going well,

control my speech and set a door round about

my lips (Psalm 140, 3), despise worldliness

and long for what is heavenly. . . .

They that go far from Thee shall perish.

(Psalm 72, 27) But none that wait on Thee

shall be confounded. (Psalm 24, 3) They that

fear the Lord have hoped in the Lord: He is

their helper and protector. (Psalm 113, 11)

Through fear we arrive at love. Thou art

to be feared as our Lord, but loved as our Father.

Holy fear of Thee is enduring, because it pos-

sesses that which makes saints persevere. Noth-

ing is wanting to those who fear Thee, because

Thine eyes are upon them and Thine ears are

inclined to their prayers. (Psalm 33, 16)

My mercy, my refuge, my protector, my de-

liverer, make my fear lead to love of Thee.

Make it intensify my desire of Thee. So make

97



me of the number of those who fear Thee, that

I may become partaker of those who keep Thy

commandments. (Psalm 118, 63)

Thus by the servitude of my fear may I at-

tain to the grace of love, through which I shall

finally arrive at Thy glory.
31

*

ST. THOMAS’ PRAYER FOR A LIFE

PLEASING TO GOD

Every day while kneeling before the Crucifix, St.

Thomas of Aquin, the Angelic Doctor, recited this

prayer for the grace and wisdom to lead his life in a

manner that would never fail to please God. As the

petition of one who so gloriously strove to direct all

means to his final goal, the prayer is ideal after a

worthy confession.

Bestow on me, most merciful God, the fervent

zeal of desiring the things that please Thee, and

diligence in searching for them faithfully in

my life. Grant me the wisdom necessary for

finding them, and grace to accomplish them for

the praise and glory of Thy Name.

Direct my life, that I may possess the knowl-

edge for doing what Thou dost demand of me:

98



help me to do what I am supposed to do, in the

way that I am supposed to do it, and as is most

beneficial for my soul.

Do not permit either prosperity or adversity

to make me negligent in duty, or separate myself

from Thee. Keep me from being puffed up with

pride by the one, and driven to despair by the

other. Teach me to give humble thanks when

all goes well, and to be armed with patience

when difficulties arise. In this way I will learn

to rejoice only in what draws me to Thee, my

blessed Jesus, and to have sorrow only for what

separates me from Thee.

When I am put to the test, give me the cour-

age to seek to please no one but Thee, and never

fear to displease anyone but Thee.

May what is short-lived and passing cease to

hold attraction for me, Lord : but make me love

all that is Thine for Thy sake, and Thyself more

than all else.

Deprive whatever is indulged in without

relation to Thee of its power to give me joy:

do not let me desire anything that is foreign

to Thee. May labor undertaken for Thy love

always gratify me: may leisure that is not en-

joyed by reference to Thee be irksome.

99



Give me the grace to lift up my heart to

Thee often. When I become forgetful, grant

that I may have sorrow for my sins with a firm

purpose of amendment.

Make me, Lord God, obedient without con-

tradiction; poor without turning in envy to

those who are materially blessed; pure with no

stain of corruption; patient without murmur-

ing; humble without hypocrisy; cheerful with-

out giving way to levity; sorrowful without

dejection. Grant me the grace to be serious-

minded without taking myself too seriously;

busily engaged without the dissipation of my

spiritual energies; blessed with fear of Thee

without loss of hope; given to a love of truth

without deceit; devoted to the performance

of good works without presumption; possessed

of the charity to correct my neighbor without

pride, and to instruct him by word and example

without pretending to be other than I truly am.

Bestow on me, most loving Lord, a heart

so devoted to prayer and watchfulness that

worldly curiosity cannot distract it from Thee;

a noble heart that no unworthy attachment can

draw downward; a heart so righteous that no

evil can turn it aside from what is virtuous; a

100



heart of such constancy that hardship cannot

overcome it; a heart so free from the allurement

of sin that the most violent temptation has no

power to conquer it.

Give me, O my Lord God, understanding for

knowing Thee; earnestness for seeking Thee;

wisdom for finding Thee; the grace of a way

of life pleasing to Thee; the perseverance of

hoping in Thee to the end; and the unshakable

confidence of finally enjoying Thee for ever.

May I accept present afflictions as Thy pun-

ishments in penance; and use Thy blessings as

the operations of Thy grace; but more than all

else, have part in Thy heavenly joy as Thy glori-

ous reward, Thou, Who livest and reignest,

God, for ever. Amen . 32

*

ST. BERNARD AND PRAYER FOR THE

INTERCESSION OF THE BLESSED VIRGIN MARY

A worthy confession makes you aware of the help

you need to lead a virtuous life.

Catholic piety prompts the forgiven sinner to turn

to the Blessed Mother in an earnest plea for her

prayer. Down through the centuries millions of lips

101



beg, "Pray for us sinners now, and at the hour of

our death." The pity is that the prayer is often for-

gotten when it is most needed, in the time of tempta-

tion.

St. Bernard, one of the most devoted of all clients

of the Queen of Heaven, wrote a beautiful sermon on

Mary’s name, which in its original language can mean

Star of the Sea. He compares our present life, with

its numerous crosses and temptations, to a rough

ocean voyage. He sees the Blessed Virgin Mary as

the star or beacon to whom we can always look in hope

and complete trust. The following prayerful thought

in his sermon is particularly beautiful: it never fails

to increase confidence in Mary’s intercession.

Unless you wish to be submerged by the

tempest, do not turn your eyes away from this

beacon. When the storms of temptation break

over you, or you are driven upon the rocks of

tribulation, look up to the Star, call out to Mary

!

When the waves of pride, or ambition, or

hatred buffet you, again look up to the Star, call

out to Mary!

If billows of anger, or avarice, or the allure-

ments of the flesh beat against the frail vessel

of your soul, look up to Mary.

If the enormity of your sins troubles you, if

foulness of conscience confuses you, if dread

102



of the awful judgment terrifies you, if you are

beginning to sink into the depths of despon-

dency, into the very abyss of despair, O think of

Mary!

In dangers, in your difficulties, in doubts,

think of Mary, call out to Mary

!

To make certain that you will never lack

the assistance of her prayer, turn not aside from

her example.

If she is your guide, you will never go astray.

If you invoke her aid in prayer, you will never

have cause to despair. If you keep her in mind,

you will always be safe from error. If she sup-

ports you, you will never fall. If she walks be-

fore you, you will never grow weary. If she

helps you, you will certainly reach home [heav-

en] safe at last. And in this way you will under-

stand how very appropriately it was said: And

the Virgin’s name was Mary .
33

*

Most children learn the Memorare by heart in their

earliest years. It remains a favorite prayer for the

devout throughout life. It is particularly appropriate

when you are gathering courage after a good confes-

sion to avoid sin in the future.

103



Remember, O most gracious Virgin Mary,

that never was it known that any one who fled

to thy protection, implored thy help, or sought

thy intercession, was left unaided. Inspired with

this confidence, I fly unto thee, O Virgin of

virgins, my Mother; to thee do I come, before

thee I stand, sinful and sorrowful; O Mother of

the Word Incarnate, despise not my petitions,

but in thy mercy hear and answer me. Amen.

(Indulgence
,
three years. A plenary indulgence

once a month on the usual conditions for the

daily recitation of this prayer,)
34

DEPENDENCE ON YOUR GUARDIAN ANGEL

The confession you have just made has cleaned the

slate.

You would not honor God by worrying about the

past, after you had done what you could to corres-

pond to the graces of the sacrament. In fact, you

would be lacking in the virtue of hope.

But the future is something different. You are

concerned about that. You know from experience

that there will be temptations and occasions of sin

which are not wanting in power and attractiveness.

When they present themselves, you must depend

on the helps that God has given you. Among these

is your guardian angel, ever ready to aid and shield

104



you, always intent on preventing offense to the di-

vine goodness, prompted by obedience to God and

love for you that result from the beatific vision.

St. Bernard uses these terms to exhort you to con-

fidence in your guardian:

How greatly should this assurance of the

appointment of angels as our guardians com-

mand reverence, foster devotion, instill confi-

dence!—reverence for their presence, devotion
because of their benevolence, and confidence in

their protection.

Walk with caution in all your ways, mind-

ful of the angels who have been ordered to

accompany you. Show reverence for your angels

wherever you may be. Certainly you will not

dare to do before them what you would not

attempt if I were present!

Despite our weakness, what have we to fear

under the protection of such guardians, however

long and dangerous the way before us? The

angels who shield us in all our ways cannot be

overcome nor seduced, nor can they mislead us.

They are faithful; they are prudent; they are

powerful. What are we to fear? All we have

to do is follow them, remain in close dependence

105



on them, and we shall dwell in the protection of

God .
35

*

If he seems to be a bit less optimistic and confident,

St. Anselm is more direct and humbly dependent.

Guard over me constantly and protect me,

I beg of thee, angelic spirit, to whose watchful

care God has committed me. Keep me always

in thy sight. Shield me from every attack of the

Devil. Never let thy loving watchfulness fail

for an hour, or even for a moment, whether I

am awake or asleep, night or day. Accompany

me wherever I go. Keep all of Satan’s tempta-

tions at a distance from me.

I realize that my merits do not justify my

asking for so great a favor, but obtain for me

that no shadow of vice darken my life: make

this thy prayer before our most merciful Judge

and Lord, who appointed thee my guardian and

assigned me to thy care.

When thou seest me about to enter into for-

bidden ways, use all thy power to return me to

our Redeemer by the paths of justice. Whatever

the difficulties I encounter, may I always enjoy

the grace of Almighty God which thou wilt

106



obtain by making my need known and pleading

my cause.

If possible I pray thee to make known to me

the time of my death. In the hour that my soul

is going forth from this body, do not permit

the evil spirits to terrify me, nor mock me, nor

cast me into the pit of despair. Do not leave

me until thou hast led me to the vision of my

Maker where, with thee as my advocate, as thou

hast been my protector in earthly life, I shall re-

joice with all the saints for ever, through the

mercy of our Lord, Jesus Christ. Amen .
36

*

THE NEW HOPE, FRESH CONFIDENCE

I have confessed my sins as worthily as I could.

Now I face the old battle once more, but no longer

in the same way. New temptations will arise: I know

that. New problems will present themselves. Occa-

sions of sin will thrust themselves on me, or result

from my lack of caution.

But now there is a tremendous difference.

In these few minutes I have broken with sin. The

record that stood against me has been wiped out. I

have sincerely declared that I detest what is offensive

to God.

107



I have received new grace, and further assurance of

the help of God when difficulties arise. I must be

on my guard against failure.

Most consoling of all, in a way, I have received

the pledge of eternal life, renewed hope of unending

union with God to be enjoyed and cherished in the

present.

Many passages of the Church’s official prayer in-

still the confidence I now need. They hold out to me

the security and courage I have lacked in the past;

they offer strong incentives to conduct myself in a

manner pleasing to my future Judge. All of them,

carefully worded by the Church, remind me that vic-

tory overy my sinful inclinations must be God”s work,

and that I must humbly attribute my conversion to

Him. That means that I must constantly correspond

with the graces given to me. It will pay me to keep

some of these phrases before my mind—even to com-
mit a few of them to memory and use them as ejacu-

latory prayers.

*

O God, strength of all that put their trust

in Thee, mercifully hear our prayers, and be-

cause without Thee human weakness can do

nothing, grant us the help of Thy grace, so that

in fulfilling Thy commandments we may please

108



Thee both in will and in action. (Collect, First

Sunday after Pentecost)

*

. .
.
protect us from all attacks of the enemy

so that putting our trust in Thy defense, we

may not fear. (Postcommunion, Feast of St.

Irenaeus, bishop, martyr, fune 28)

*

Look with mercy, Lord, upon our offerings,

through the prayers of the Mother of God,

whom Thou didst take up out of this world to

plead boldly before Thy face for the forgiveness

of our sins. (Secret Prayer, Vigil of the Assump-

tion, August 14)

*

Stir up in us the spirit with which St. Benedict

was animated, so that we may strive to love

what he loved, and practice what he taught.

(Collect, Octave of the Solemnity of St. Bene-

dict, July 18)

*

, .
.
grant us by the prayers of St. Scholastica

to live so innocently that we may deserve to ar-

109



rive at eternal joys. (Collect
,
Feast of St. Schol-

astica, virgin
,
February 10)

*

. .
.
grant us in all our days to find safety

in the protection of the Guardian Angels, and

in eternity to share their happiness. (Collect,

Feast of Guardian Angels, October 2)

*

... by the merits and prayers of the angelic

youth Aloysius, in whom wonderful innocence

and a singular spirit of penance were united,

grant us who are no longer innocent as he was,

the grace to imitate his penance. (Collect

,

Feast of St. Aloysius Gonzaga, confessor, June

21
)

*

. . . that rejecting those things which dis-

please Thee, we may be filled with the delight

of Thy commandments. (Prayer over the peo-

ple, Thursday, Passion Week)

*

Break, Lord, the bonds of our sins, and

mercifully avert what we deserve for them.

110



(Prayer over the people, Monday, First Week of

Lent)

*

. . . sanctify our mind and heart, thereby mak-

ing us worthy of partaking in the divine nature.

(Postcommunion, Feast of St. Cyril of Jerusa-

lem, bishop, confessor, March 18)

*

. . . mercifully grant to Thy faithful pardon

and peace, so that they may be cleansed of all

offenses, and serve Thee with an undisturbed

mind. (Collect, Twentieth Sunday after Pente-

cost)

*

Humbly we implore of Thy majesty, Lord,

that these holy mysteries [of the Eucharist]

may free us from past sins and keep us from

violating Thy commandments in future. (Secret

Prayer, Seventeenth Sunday after Pentecost)

*

O God, whose providence that orders all

things does not fail, put away from us all that

ill



is harmful and bestow on us all that is to our

good. (Collect, Seventh Sunday after Pentecost

)

*

O God, who hast created man in a wonderful

manner, and in a still more wonderful way re-

deemed him, grant us the grace to resist the

allurements of sin with so strong a mind that

we may deserve to arrive at eternal joy. (Collect

after First Prophecy, Holy Saturday

)

*

. .
.
grant us a persevering obedience to Thy

will. (Prayer over the People, Wednesday of

Passion Week)

*

. . . mercifully compel our rebellious wills

to be subject to Thee. (Secret Prayer, Saturday

,

Fourth Week of Lent)

*

... in order that Thou mayest grant what Thy

petitioners desire, make them ask what is pleas-

ing to Thee. (Prayer over the People, Wednes-

day, Fourth Week of Lent)

*

112



O God, who seest that, left to ourselves, we

are wholly lacking in strength, guard us inward-

ly and outwardly, so that we will be protected

from everything that can harm the body and

cleansed from all evil thoughts.
(
Collect

,
Sec-

ond Sunday of Lent

)

*

... by the might of Thy grace, so strengthen

us in faith and charity that we may deserve to be

among Thy servants who shall be found faith-

ful unto the end. (Collect, Feast of St. Fidelis of

Sigmaringen, martyr, April 24)

*

PRAYERS FOR VICTORY

OVER TEMPTATION

It is comforting to speak of renewed confidence.

But it is necessary to be realistic, too.

Persons who have received sacramental absolution

with ideal dispositions are often fearful of the future.

They have their weaknesses: they acknowledge them

humbly.

The Church has numerous prayers to strengthen

them in the hour of temptation. Only a few of these

prayers can be indicated here. It is praiseworthy to

113



recite them after confession: it is eminently wise to

keep them in the heart and on the lips when tempta-

tion strikes.

There is nothing haphazard about gaining victory

over temptation: it is a matter of grace. Virtuous

living is the love of God in action. It is love of God

that casts out fear. It is the reliance on divine help

that has been stored up as the fruit of countless peti-

tions. It is love’s intense desire not to offend God, and

confidence in His goodness that He will not permit

sin.

FOR HUMILITY

O God, who dost resist the proud and bestow

Thy grace on the humble, grant us the virtue of

true humility, of which Thine only-begotten

Son showed the faithful an example in Himself;

that we may never provoke Thee to anger by

our pride, but rather receive through humility

the gifts of Thy grace. Through the same Christ

our Lord. Amen . 37

FOR PATIENCE

O God, who by the patience of Thine only-

begotten Son hast crushed the pride of our

ancient enemy, grant, we beseech Thee, that we

may devoutly keep in mind all that He endured

114



out of love for us, and, following His example,

bear our troubles with calmness. Through the

same Christ our Lord. Amen.
38

AGAINST EVIL THOUGHTS

O almighty and merciful Lord, look upon

our prayers with favor and deliver our hearts

from the temptation of evil thoughts: that we

may deserve to become worthy dwelling-places

of the Holy Spirit. Through our Lord Jesus

Christ, who livest and reignest with Thee, in

the unity of the same Holy Spirit, God, world

without end. Amen.
39

FOR PURITY, CHASTITY, CONTINENCE

Let my heart, O Lord, be made immaculate,
that I may not be ashamed. (An indulgence of

300 days.)
40

Make my heart and my body clean, holy Mary.

(An indulgence of 300 days.)
44

Lord, burn our reins and our hearts with the

fire of Thy Holy Spirit, that we may serve Thee

with chaste bodies and pure minds. Through

Christ our Lord. Amen. (An indulgence of

three years.)
42

115



Grant, we beseech Thee, Almighty and ever-

lasting God, that we may attain to purity of

mind and body through the inviolate virginity of

the most pure Virgin Mary. Amen. (An in-

dulgence of 300 days.)
43

TO OVERCOME THE SPIRIT OF HATRED

Even after a worthy confession, hatred of enemies

can present a special difficulty. Unavoidable future

association with persons who have provoked anger

or even hatred, is a temptation that may sorely try

even the most cooperative. Despite his best efforts

the penitent anticipates these contacts with dread, and

may feel that some attachment to his past offense

remains even now.

That is the nature of enmity. If a penitent has told

a serious lie, or deliberately absented himself from

Sunday Mass, or used the Holy Name irreverently,

he usually detests his sin at the time of his confes-

sion, at least, as an offense against the good God, even

while he fears that if temptation arises, he may fall

again.

It is harder to break away from hatred.

Sincere prayer for one’s enemies is the best assur-

ance. It is a disposition that is most pleasing to Him

who begged His heavenly Father from the Cross:

116



"Father, forgive them, for they know not what they

do.” (Luke, 23: 34)

St. Anselm’s plea to Christ for one’s enemies can

hardly be prayed earnestly without the comforting

knowledge of one’s having completely broken with

any attitude that is offensive to God. It gives a deep

meaning to the fifth petition of the Our Father.

A PRAYER TO CHRIST FOR ONE’S ENEMIES

Lord, Jesus Christ, all powerful and infinitely

kind, I desire Thee to be benign and merciful

toward my friends. But what my heart longs to

happen to my enemies is also clearly known to

Thee. Thou, O God, searchest the hearts and

reins, (Psalm 7, 10) and dost penetrate the

innermost secrets of my mind.

Thou dost recognize all that Thou hast sown

in the soul of Thy servant, which is to bear its

fruit and be harvested for Thee. On the other

hand, there is nothing that the enemy [the

devil] and I have sown there, and which should

be burned in the fire, that can be hidden from

Thee. (See Matthew, 13: 28 f)

Do not despise, most merciful God, what

Thou hast sown, but care for it, make it grow,

perfect it, preserve it!

117



Just as I can undertake nothing that is good

without Thy help, so also I can bring no good

work to completion nor preserve it without

Thee.

Do not judge me, merciful God, because of

that which Thou dost find displeasing in me,

but remove all that Thou hast not placed there,

and save my soul which Thou didst create.

Without Thee I cannot amend my life, because

when we are good, it is Thou who makest us so,

and not we ourselves. (Psalm 99, 3) My soul

could not bear it if Thou wert to judge it in its

wickedness.

Thou, O Lord, who alone art powerful, who

alone art merciful, bestow on my enemies, with

an appropriate reward for me, whatever Thou

dost make me desire for them. Should I ever

wish them anything opposed to the law of

charity, do not permit it to happen to them, nor

punish me, regardless of whether I have acted

from ignorance, or from weakness, or from

malice.

Enlighten the blindness of my enemies, Thou

who art true light. Correct their errors, O su-

preme truth. Quicken their souls, Thou who art

life itself. Through Thy beloved disciple Thou

118



hast told us that he who loveth not abideth in

death. (1 John, 3: 14) I beg Thee, Lord, to

bestow on my enemies as great a love of Thee

and their neighbor as Thou hast commanded

them to have, lest in Thy sight they be stained

with sin against their fellow man.

O loving Lord, forbid that I be an occasion

of sin for my brethren, that I should be for them

the stone of stumbling and a rock of scandal.

(1 Peter, 2:8) It is enough, and far more than

enough, O Lord, that I am a source of scandal

for myself. I have enough to account for in my

own sin!

I, Thy servant, beseech Thee for my fellow

servants, that they do not offend the goodness

of so great and kind a Lord on my account, but

that they be reconciled to Thee, and that out of

love for Thee, they get along peacefully with

me according to Thy will.

In the secret depths of my heart this is the

vengeance that I desire to take on my fellow

servants, and enemies, and fellow sinners.

This is the punishment that my soul begs for

my enemies—that we love Thee and love one
another, as Thou dost will, and as is most favor-

able for us. Even more, that as we make repara-

119



tion individually for our own sins to the good

Lord, so, impelled by the spirit of charity, that

we may atone for one another to our common

Master. May we obey our common Lord to-

gether, as with one heart.

Sinner that I am, I beg this vengeance to be

meted out to all who wish me ill, or who have

wronged me by their deeds. Prepare this venge-

ance for Thy sinner, most merciful Lord.

Act, therefore, good Creator, who art my

merciful Judge, act with Thine infinite com-

passion, forgive me all my debts, as in Thy

presence I now forgive all my debtors.

(Matthew, 6: 12)

In its weakened condition my spirit cannot as

yet bring this prayer of forgiveness of my ene-

mies to the perfection that can stand Thy ex-

amination. But it desires to do so: it desires

to do violence to itself, and through Thy help,

to do what it can. This much I offer Thee.

Where I am capable only of imperfection, Thou

who art all-powerful, can perfectly forgive my

sins, and have mercy on my soul.

Hear me, great and good Lord, hear me ! My

famished soul desires to nourish itself on Thy

loving affection, but it cannot satiate itself of

120



Thee. My lips find no name with which to ad-

dress Thee which satisfies my heart. There is no

word that means to me what the love Thou

hast instilled in me makes me understand of

Thee. I have prayed, Lord, as well as I can,

but I want to say more than I am able to ex*-

press.

Hear me, hear me, as Thou canst, Thou who

alone canst do whatever Thou dost will. I have

prayed in my weakness and sinfulness, but hear

me, hear me, Thou who art all-powerful and

all-merciful.

Do not bestow on my friends and enemies

only what I have prayed for, but grant to each

according to his need as Thou knowest it, and

insofar as it is not opposed to Thy will. Dis-

tribute the remedies of Thy mercy to all living

and deceased.

Always hear me, Savior of the world, not as

my heart may desire, nor as my lips may present

my requests, but as Thou knowest my needs, and

as Thou wouldst have me wish and pray, Thou,

who with the Father and the Holy Spirit, livest

and reignest, God, world without end. Amen .
44

121



FOOTNOTES

1
St. Ambrose, de poenit., lib. II, c. 10, n. 96. P.L. 16:

541.

2 The Raccolta; prayers and devotions enriched with

indulgences; authorized by the Holy See. New York,

Benziger, 1946. N. 265, p. 196.

3 Alcuin of York. Beati Alcuini Opera. De Psalmo-

rum usu liber. XI, Oratio Monachorum. P.L. 101: 502.
4 D. Thomae Aquinatis Doctoris Angelici et Schola-

rum Catholicarum Patroni monita et preces. Vienna,

Woerl, 1882. p. 69.

5 Footnote given in text.

6 Footnote given in text.

7 The examination of conscience is taken principally

from the following sources: St. Thomas, Summa Theol.

2. 2. q. 1 ff.; Pruemmer, Dominicus, O.P., Manuale

theologiae moralis (3 vols.) Barcelona, Editorial Herder,

1946. I: 195 ff.; Flynn, T. E., The supernatural virtues.

London, Burns Oates and Washbourne, 1938, 87 p.;

Sause, Bernard, O.S.B., Virtue in the Catholic Home.

Atchison (Kansas), Abbey Student Press, 1942. 101 p.
8 This prayer has been composed principally from

Marmion’s chapter on "Compunction of heart” [in:

Marmion, Columba, Christ, the ideal of the monk. Lon-

don, Sands, 1926. p. 148 f.]

9 Rule of St. Benedict, conclusion of the Prologue.

10
St. Cyprian, Liber de bono patientiae, n. 20. P.L.

4: 659.

122



11 Pope Pius XI, Encyclical Letter "On the Christian

Education of Youth,” December 31, 1929 [in: Five

Great Encyclicals. New York, Paulist Press, 1939. p.

57.]

12 Pope Leo XIII, Encyclical Letter "On the Condition

of Labor,” May 15, 1891. Ibid., p. 22.

13 Pope Pius XI, Encyclical Letter "On Reconstructing

the Social Order ( Quadragesimo Anno )”, May 15, 1931.

Ibid., p. 143.

14 Code of Canon Law, Canon 1081, par. 2.

15 Pope Pius XII, "Address given October 29, 1951 to

Italian Midwives,” [in: Moral Questions affecting Mar-

ried Life. N.C.W.C. pamphlet, 1952. p. 14, par. 35.]

16 The following works were found particularly help-

ful in drawing up the shorter examination of conscience:

Sabetti, Aloysius, S.J.—Barrett, Timothy, S.J., Com-
pendium theologiae moralis. 34th edition. New York,

Pustet, 1939. pp. 197 f.; Heenan, John Carmel. Priest

and Penitent; a discussion of confession. London, Sheed

and Ward, 1937. p. 86 f.; Scharsch, Philip, O.M.I.

—

Marks, F. A., Confession as a means of spiritual progress.

St. Louis, Herder, 1930. p. 93 f.

17 The Confessions of St. Augustine; translated by

F. J. Sheed. New York, Sheed and Ward, 1943. p. 3.
18 Ibid. p. 183.

19 Ibid. p. 191.

20 Ibid. p. 192, 193.

21 Ibid. p. 256.

22 Preces et Pia Opera. Rome, Vatican Polyglott Press,

1938. N. 693. p. 556.

23 Preces Gertrudianae; prayers of St. Gertrude and

St. Mechtilde of the Order of St. Benedict; [translated

123



by Thomas A. Pope.] New York, Sadlier, no date. p.
211. Somewhat modified.

24
St. Ambrose, de poenit., lib. I, c. 2, n. 8. P.L. 16: 488.

25
St. Bernard, Sermo 40, de septem gradibus confes-

sions. P.L. 183: 647.

26 Roman Ritual, Title 3, Chapter 2, ”Absolutions

forma communis

”

[in: Rituale Romanum. New York,

Benziger, 1944. p. 79.]

27 Deutsch, Rt. Rev. Alcuin, O.S.B., Manual for Ob-

lates. Collegeville, St. John’s Abbey Press, 1937. p. 260.

The formula is commonly found in all scholarly and

devotional works on third orders.

28 D. Thomae Aquinatis . . . monita et preces. Vienna,

Woerl, 1882. p. 68.

29 Preces Gertrudianae. . . . New York, Sadlier, no

date. p. 213.

30
St. Bede, Ascetica: libellus precum B. Bedae Venera -

bills, oratio prima. P.L. 94: 529.

31
St. Anselm, Oratio 10 ad Deum pro vitiis resecandis

et virtutibus obtinendis. P.L. 158: 877-885. This prayer

is so long that only the introductory and concluding

paragraphs could be included here.

32 D. Thomae Aquinatis . . . monita et preces. p. 63.

33
St. Bernard, Sermo 4 super Missus est, P.L. 183:

70 f.

34 The Raccolta. New York, Benziger, 1946. N. 309,

p. 235.

35
St. Bernard, Sermo 12 in Psalmum Qui habitat.

Used in the monastic office. Octave of Feast of Guardian

Angels, October 9.

36
St. Anselm, Oratio 62, Ad Angelum Custodem. P.L.

158: 967.

124



37 Roman Missal, Various Collects, Number 27.
38 Ibid., Number 28.
39 Ibid., Number 25.
40 The Raccolta. N. 662, p. 544.

41 Ibid., N. 633, p. 545.

42 Ibid., N. 664, p. 545.

43
Ibid., N. 665, p. 545.

44
St. Anselm, Oratio 24, Ad Christum pro inimtcis,

P.L. 158: 908.

125



INDEX

Preface 3

Preparation for Confession 5

Examination of Conscience 19

Prayer Before Examination of Conscience 23

EXAMINATION OF CONSCIENCE

Faith . 25

Hope 27

Love of God, Charity for Neighbor 28

Giving Scandal 30

Cooperation in Evil 32

Prudence 33

Justice 35

Truthfulness 39

Virtue of Religion 39

Observance of Fast and Abstinence 41

Reverence for God’s Name 43

Sacrilege 44

Obedience, Love, Respect 44

Fortitude 46

Patience 47

Temperance 49

Purity, Chastity 51

SHORTER EXAMINATION OF CONSCIENCE

Commandments of God 55

Commandments of the Church 59

126



Capital Sins 60

Firm Purpose of Amendment 63

Prayer for your Confessor 69

Prayer of St. Gertrude 71

.Thoughts while Awaiting Your Turn to Confess . 73

Suggestions for Actual Confession 78

Your Confessor’s Absolution 81

Your Act of Contrition 84

AFTER CONFESSION

Thanksgiving 87

St. Thomas’ Prayer of Thanksgiving 88

St. Gertrude’s Prayer of Thanksgiving 90

Your Penance 90

A Suggestion 91

St. Bede’s Prayer to Break Attachment to Sin 93

St. Anselm’s Prayer for Abandoning Vices and

Acquiring Virtues 95

St. Thomas’ Prayer for a Life Pleasing to God ... 98

St. Bernard and Prayer for the Intercession of the

Blessed Virgin Mary 101

Dependence on Your Guardian Angel 104

The New Hope, Fresh Confidence 107

Prayers for Victory Over Temptation 113

For Humility 114

For Patience 114

Against Evil Thoughts 115

For Purity, Chastity, Continence 115

To Overcome the Spirit of Hatred 116

A Prayer to Christ for One’s Enemies 117

Footnotes 122

127







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