Will you presume to doubt what has been taught by our authors?" "But, sir, what then becomes of what Father Petau himself is obliged to own, in the preface to his Public Penance, 'that the holy fathers, doctors, and councils of the Church agree in holding it as a settled point that the penance preparatory to the eucharist must be genuine, constant, resolute, and not languid and sluggish, or subject to after-thoughts and relapses?'" "Don't you observe,"replied the monk, "that Father Petau is speaking of the ancient Church?
But all that is now so little in season, to use a common saying of our doctors, that, according to Father Bauny, the reverse is the only true view of the matter.'There are some,' says he, 'who maintain that absolution ought to be refused to those who fall frequently into the same sin, more especially if, after being often absolved, they evince no signs of amendment;and others hold the opposite view.But the only true opinion is that they ought not to be refused absolution; and, though they should be nothing the better of all the advice given them, though they should have broken all their promises to lead new lives, and been at no trouble to purify themselves, still it is of no consequence; whatever may be said to the contrary, the true opinion which ought to be followed is that even in all these cases, they ought to be absolved.' And again: 'Absolution ought neither to be denied nor delayed in the case of those who live in habitual sins against the law of God, of nature, and of the Church, although there should be no apparent prospect of future amendment- etsi emendationis futurae nulla spes appareat.'" "But, father, this certainty of always getting absolution may induce sinners- " "I know what you mean," interrupted the Jesuit; "but listen to Father Bauny, Q.15: 'Absolution may be given even to him who candidly avows that the hope of being absolved induced him to sin with more ******* than he would otherwise have done.' And Father Caussin, defending this proposition, says 'that, were this not true, confession would be interdicted to the greater part of mankind; and the only resource left poor sinners would be a branch and a rope.'" "O father, how these maxims of yours will draw people to your confessionals!" "Yes, he replied, "you would hardly believe what numbers are in the habit of frequenting them; 'we are absolutely oppressed and overwhelmed, so to speak, under the crowd of our penitents-penitentium numero obruimur'- as is said in The Image of the First Century.""I could suggest a very ****** method," said I, "to escape from this inconvenient pressure.You have only to oblige sinners to avoid the proximate occasions of sin; that single expedient would afford you relief at once." "We have no wish for such a relief," rejoined the monk; "quite the reverse; for, as is observed in the same book, 'the great end of our Society is to labor to establish the virtues, to wage war on the vices, and to save a great number of souls.' Now, as there are very few souls inclined to quit the proximate occasions of sin, we have been obliged to define what a proximate occasion is.'That cannot be called a proximate occasion,' says Escobar, 'where one sins but rarely, or on a sudden transport- say three or four times a year'; or, as Father Bauny has it, once or twice in a month.' Again, asks this author, 'what is to be done in the case of masters and servants, or cousins, who, living under the same roof, are by this occasion tempted to sin?'" "They ought to be separated," said I."That is what he says, too, 'if their relapses be very frequent: but if the parties offend rarely, and cannot be separated without trouble and loss, they may, according to Suarez and other authors, be absolved, provided they promise to sin no more, and are truly sorry for what is past.'" This required no explanation, for he had already informed me with what sort of evidence of contrition the confessor was bound to rest satisfied."And Father Bauny," continued the monk, "permits those who are involved in the proximate occasions of sin, 'to remain as they are, when they cannot avoid them without becoming the common talk of the world, or subjecting themselves to inconvenience.'
