[CHAPTER X].
God compels the Church of Rome to confess the abominations of auricular confession.
Romish priests will resort to various means in order to deceive the people on the immorality resulting from auricular confession. One of their favorite stratagems is to quote some disconnected passages from theologians, recommending caution on the part of the priest in questioning his penitents on delicate subjects, should he see or apprehend any danger for the latter of being shocked by his questions. True, there are such prudent theologians, who seem to realize more than others the real danger for the priest in confession. But those wise counsellors resemble very much a father who would allow his child to put his fingers in the fire while advising him to be cautious lest he should burn his fingers. There is just as much wisdom in the one case as there would be in the other. Or what would you say of a brutal parent casting a young, weak, and inexperienced boy among wild beasts, with the foolish and cruel expectation that his prudence might save him from all injury?
Such theologians may be perfectly honest in giving such advice, although it is anything but wise or reasonable. But those are far from being honest or true who contend that the Church of Rome, in commanding every one to confess all his sins to the priests, has made an exception in favor of sins against chastity. This is only so much dust thrown in the eyes of ignorant people to prevent them from seeing through the frightful mysteries of confession.
When the council of Latran decided that every adult, of either sex, should confess all their sins to a priest, at least once a year, there was no provision made for any special class of sins, not even for those committed against modesty or purity. And the council of Trent, when ratifying or renewing the previous decision, no exception was made, either, of the sins in question. They were expected and had to be confessed, as all other sins.
The law of both councils is still unrepealed and binding for all sins, without any exception. It is imperative, absolute; and every good Catholic, man or woman, must submit to it by confessing all his or her sins at least once a year.
I have in my hand Butler's Catechism, approved by several bishops of Quebec. On page 61, it reads that all penitents should examine themselves on the capital sins, and confess them "all, without exception, under penalty of eternal damnation."
Therefore, the young and timid girl, the chaste and modest woman must think of shameful deeds and fill their minds with impure ideas, in order to confess to an unmarried man whatever they may be guilty of, however repugnant may be to them such confession, or dangerous for the priest who is bound to hear, and even demand it. No one is exempt from the loathsome and often polluting task. Both priest and penitent are required and compelled to go through the fiery ordeal of contamination and shame. They are bound, on every particular, the one to ask, and the other to answer, under penalty of eternal damnation.
Such is the rigorous, inflexible law of the Church of Rome with regard to confession. It is taught not only in works on theology or from the pulpit, but in prayer-books and various other religious publications. It is so deeply impressed in the minds of Romanists as to have become a part of their religion. Such is the law which the priest himself has to obey, and which puts his penitents at his own discretion.