But there are husbands with a jealous disposition, who would little fancy the idea of bachelors confessing their wives, if they knew exactly what questions they have to answer in confession. There are fathers and mothers who don't like much to see their daughters alone with a man, behind a curtain, and who would certainly tremble for their honor and virtue if they knew all the abominable mysteries of confession. It is necessary, therefore, to keep the people, as much as possible, in ignorance, and prevent light from reaching that empire of darkness, the confessional. In that view, confessors are advised to be cautious "on those matters;" to "broach these questions in a sort of covert way, and with the greatest reserve." For it is very desirable "not to shock modesty, neither frighten the penitent nor grieve her." "Sins, however, must be confessed."
Such is the prudent advice given to the confessor on certain occasions. In the hands or under the command of Liguori, Father Gury, Scavani, or other casuists, the priest is a sort of general, sent, with his army, during the night, to storm a citadel or a strong position, having for order to operate cautiously and before daylight. His mission is one of darkness and cunning, violence and cruelty; for when the pope commands, the priest, as his loyal soldier, must be ready to obey. But many a time, after the place has been captured by dint of strategy and secrecy, the poor soldier is left, badly wounded and completely disabled, on the battle-field. He has paid dearly for his victory; and the conquered citadel has received an injury from which it may never recover. But the crafty priest has gained his point: he has succeeded in persuading his lady penitent that there was no impropriety, that it was even necessary for them to have a parley on things that made her blush a few moments before. She is so well convinced that she would swear that there is nothing wrong in confession. Truly this is a fulfilment of the words:
"Abyssus abyssum invocat."
Have the Romish theologians Gury, Scavani, Liguori, etc., ever been honest enough, in their works on confession, to say that the Most Holy God could never command or require woman to degrade and pollute herself and the priest in pouring in the ear of a frail and sinful mortal, words unfit even for an angel? No; they were very careful not to say so; for from that very moment, their shameless lies would have been exposed; the stupendous but weak structure of auricular confession would fall to the ground with sad havoc and ruin to its upholders. Men and women would open their eyes, and see its weakness and fallacy. "If God," they might say, "can forgive our most grievous sins, against modesty, he can and will certainly do the same with those of less gravity; therefore there is no necessity or occasion for us to confess to a priest."
But those shrewd casuists know too well that by such frank confession, they would soon lose their hold on Catholic populations, especially on women, by whom, through confession, they rule the world. They much prefer to keep their gripe on benighted minds, frightened consciences, and trembling souls. No wonder, then, that they fully endorse and confirm the decisions of the councils of Latran and Trent ordering "that all sins must be confessed such as God knows them." No wonder that they try their best or worst to overcome the natural repugnance of women for making such confessions, and to conceal the terrible dangers for the priests in hearing the same.
But God, in His infinite mercy, and for the sake of truth, has compelled, as it were, the Church of Rome to acknowledge the moral dangers and corrupting tendencies of auricular confession. In His eternal wisdom, he knew that Roman Catholics would close their ears to whatever might be said of the demoralizing influence of that institution; that they would even reply with insult and fallacy to the words of truth kindly addressed to them: as the Jews of old returned hatred and insult to the good Saviour who was bringing to them the glad tidings of a free salvation. He knew that Romish devotees, led astray by their priests, as were the poor blinded Jews, would call the apostles of truth liars, seducers, possessed of the devil, as Christ was constantly called a demoniac, an impostor, and finally put to death by his false accusers.
But God, just as compassionate now as he was then for the poor benighted and deluded souls, has wrought a real miracle to open the eyes of their minds, and compel them, as it were, to believe us, when we say, on his authority, that auricular confession was invented by Satan to ruin both the priest and his female penitents, for time and eternity. For, what we would never have dared to say of ourself to the Roman Catholics with regard to what frequently happens between their priests and their wives and daughters, either during or after confession, God has constrained the Church of Rome to acknowledge herself in revealing things that would have seemed incredible had they come simply from our mouth or our pen. In this, as in other instances, that apostate church has unwittingly been the mouth-piece of God for the accomplishment of his great and merciful ends.
Listen to the questions that the Church of Rome, through her theologians, puts to every priest after he has heard the confession of your wives or daughters:
1. "Nonne inter audiendas confessiones quasdam proposui questiones circa sextum decalogi præceptum cum intentione lubidinosâ?" (Miroir du Clergé, p. 582.)
While hearing confessions, have I not asked questions on sins against the sixth (the seventh in the Decalogue) commandment with the intention of satisfying my evil passions?