Alter Christus - The Priest in the Confessional

The holy season of Lent is the "tempus acceptabile", the "dies salutis". Every zealous priest is bent on the spiritual regeneration of his parish: sinners must be con­verted, good Christians become more spiritual, fervent souls advance in holiness. One of the most efficacious means at the priest's disposal is the confessional. There he comes into direct and personal contact with each individual soul, and can apply to them the merits of Christ's Precious Blood. But the extent of his influence on them, ex opere operantis, will depend very much on the dispositions he brings to the tribunal of penance. Let us then, in this recollection, examine some of the virtues which will help him to reap abundant fruit from this ministry, viz. Zeal - Prudence - ­Kindliness.

ZEAL

There are many and cogent reasons why the priest should love this sacred function of his ministry and be filled with an ardent zeal for it. Nowhere else, except at the altar, does he exercise so sublime and tremendous a power. It is only as an "alter Christus" that he can pronounce the words of absolution: .. Ego te absolvo. . .". How eager should he not be to make use of this divine prerogative and to secure for his flock the inestimable blessings of it? Often his sacramental absolution will save souls from hell, free them from the slavery of Satan, and restore them to the friendship of God. It will always cleanse them from sin, make them purer and brighter in the eyes of God, and obtain for them graces of amendment and sanctification.

Moreover, this Sacrament gives the zealous priest the opportunity to instruct the faithful, to encourage and help them in their fight against sin, in the acquisition of virtues. And for himself he has there a most abundant source of merits, by accepting readily and joyfully the great inconveniences, the weariness and tediousness of this obscure and often hard ministry. Not infrequently too he may find there his own sanctification, at times by the horror and sorrow for sin he experiences at the contact of human miseries, and the spirit of reparation it evokes in him, at times by the edification he receives from pure and generous souls.

* Am I sufficiently conscious of the great trust God has placed in me by making me the depository of His mercies, and of the corresponding obligation to dispense God's pardon to souls in search of it?

Am I not slow at times to respond to reasonable calls, because I may be too engrossed by my own ease and comfort?

Does my zeal for souls make me eager to avail myself of the opportunities of the confessional to bring souls close to God, or am I tempted to be a mere retailer of absolutions?

Do I encourage "the pious practice of frequent confession" mindful of Pius XII's warning that to act otherwise "is contrary to the spirit of Christ and disastrous for the mystical body of our Saviour" (Enc. on the Mystical Body).

PRUDENCE

If anywhere, it is especially in the tribunal of penance that the priest needs the cardinal virtue of prudence. With­out it, he may give invalid absolutions, where necessary dispositions are lacking, - confirm sinners in their loose morality, by condoning evils which the modern world ad­vocates, - or send away unabsolved, and thus perhaps alienate from the Church, penitents who could have been made duly repentant. . . He has to judge each case not only by the principles of moral law, but also according to the special circumstances and subjective dispositions of the penitent. And these must be kept in mind too for the penance he imposes, lest he err and harm souls by excess either in severity or in leniency.

Not only "qua judex", but also "qua doctor et medicus", does he greatly need prudence: to give penitents proper advice as to the remedies against their faults and the practical means to grow in Christian perfection. . . And for himself, too, prudence is imperative, to avoid the dangers and pitfalls which may present themselves, especially about matters "de sexto", in the performance of even this most sacred duty.

* These grave considerations must not make me timorous or despondent: the graces of my vocation are ample security and sure ground for confidence. But they must re-awake in me: the sense of duty to keep up my knowledge of moral theology, the indispensable requisite to act with prudence; ­a holy fear which must put me on my guard against all weak­nesses and compromises with sin in others, also against unhealthy sensations and attractions in myself; the habit of humble prayer and trust in God's help, when engaged in this holy but difficult ministry: "Da mihi, Domine, sedium tuarum assistricem sapientiam, etc." (cf. 'Oratio sacerdotis antequam confessiones excipiat').

KINDLINESS

Suffice it to mention that other great quality of the good confessor: kindliness. Its effects on the penitents are obvious. Where they meet with sympathy and gentleness, confession, even of great sins, is easy. When they fear harshness, either they will not approach the confessional, or they will hide their more shameful deeds... And the good Christians who wish for help and guidance from their confessors will seek it only if they find in him the kindly heart of a true Father. . .

In the confessional, more than anywhere else, the priest must model his heart upon the Heart of the Divine Master, and seek to imitate His compassionate tenderness towards sinners, His loving patience towards all who came to Him.

* Do I keep patient and gentle with all penitents, on all occasions, even when tired or annoyed?

Am I trying to strengthen myself always with thoughts of faith: seeing in front of me souls to be saved and sanctified in the Blood of Christ?

Is it my constant endeavour and prayer that I may be a confessor after the Heart of Jesus? "Cor sacerdotis, cor Christi."

"There is no surer sign of a fervent priest than the love of the confessional. It is the first duty that a lax priest avoids and evades." (Manning)
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Adapted from Alter Christus, Meditations for Priests by F.X. L'Hoir, S.J. (1958)
Meditation 50.

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Please pray for our priests and pray for vocations to the priesthood.