Mgr. Louis de Ségur: Short Answers to Common Objections Against Religion [1908]

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Mgr. Louis de Ségur: Short Answers to Common Objections Against Religion - 1908


FORTY-FIRST OBJECTION. WHAT IS THE USE OF CONFESSION?

Answer. In the first place, it is evident that there is some good in it, since it is a divine institution, and God does nothing without a motive.

But you ask further what is the use of confession? Go to confession, and you will see what the use of it is.

You will see it is of use in order to become good, from bad that we were before; you will see it is of use in correcting our vices and causing us to advance rapidly in the practice of the most heroic virtues.

What is the use of confession? Ask that poor child whom shameful habits once degraded, while their brand was already stamped on his countenance . . . See him now completely changed in physical appearance as in moral condition. What has he done, then? He has been to confession, he goes to confession . . . formerly he went not.

What is the use of confession? Ask that workman, formerly so dissolute, and with such a passion for the grog-shop; now so chaste, so sober, so well-conducted, so industrious, become in a short time a model for all his comrades! His wife and children find that confession is of some use.

What is the use of confession? Ask that poor woman, overwhelmed with misery, burdened with several children, ill-used by her husband . . . She has often wished, the hapless creature, to go and end her sorrows in the river . . . The thought of God and of her children has arrested her. She approaches the confessional . . . I know not what were the words said to her, but see her returning to her home, with a peaceful heart, and cheerful countenance. She bears her sorrows more patiently; endures her husband's harsh treatment in silence . . . He is surprised at the change at first, then he admires it, then he loves it, then he imitates it. Reckon up: one suicide less; a mother preserved to her six or seven children; a well-conducted household and one virtuous family more in the world.

After this poor woman, it is perhaps a servant that we see, who, during many years, continued to make his small private profits somewhat boldly, at his master's expense. Remorseful feelings take possession of his mind; he seeks the priest . . . If the master takes heed to his affairs, he will see his expenses diminished, without his house being less well kept up . . . And one day he receives a banknote worth four or five hundred francs from an unknown quarter.*

Reckon up: a thief less in the world, perhaps the shameful stigma of the galleys averted from a respectable family; an honest servant more.

What is the use of confession? Ask the poor inhabitants of any district. The wealthy proprietor of the surrounding lands left them to suffer want and poverty; spending all his fortune on himself . . . Some little time since he went to confession, and still goes . . . and see him become the father of his unfortunate tenants; he even anticipates their necessities. They, poor creatures, find that confession is of some use!

Confession is the shield of perseverance and virtue. It is the bark, rough and harsh to the touch, I own; but the protecting bark which preserves intact that wonderful fruit which is called conscience.

Confession gives back and preserves that peace of mind without which there is no happiness.

It prevents innumerable crimes and misfortunes.

It raises up the poor sinner, whose weakness has separated him from God! It, above all, consoles the dying man about to appear before his God and his Judge!*

What a change would be visible in France if all were to go to confession, with all sincerity and seriousness, as they ought!

The laws and the police would be much less frequently called on for interference. In this single law of the Church, "you must confess all your sins, at least once a year," there would be power enough to regenerate the country, and arrest those revolutions which so frequently have disturbed its peace.

Judge the tree, then, by its fruits.

It is the same with confession as with religion itself; its only enemies are ignorance, prejudice, and the passions.†

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Mgr. Louis de Ségur: Short Answers to Common Objections Against Religion - 1908


FORTY-SECOND OBJECTION. I DO NOT NEED TO GO TO CONFESSION. I HAVE NOTHING TO REPROACH MYSELF WITH; I HAVE NEITHER KILLED NOR ROBBED ANY ONE, NOR HAVE I INJURED ANY ONE. I SHOULD HAVE NOTHING TO SAY.

Answer. And is this the result of your examination of conscience? My good friend, one of two things, then, must be true: either you are an exception to all men, or else you do not see clearly into your own conscience.

And shall I say it to you frankly? I am sure you are a man like the rest of men, and that the second supposition alone is the true one.

You have nothing to reproach yourself with? Let us examine a little. It would be singular enough, were I to see more clearly into your conscience than you do yourself.

1. Let us first consider how you stand with regard to God. You will acknowledge, of course, that you owe Him something. He is not your Creator, your Master, your Father, your last end, for nothing.

Do you adore Him? Do you pray to Him daily? Do you give Him thanks for His benefits bestowed on you?

Do you implore His pardon for your transgression of His law? Do you obey that law?

Does the thought of Him who should be your first and chief occupation, enter at all into your daily life? The poor idolatrous savages honor their false gods. And you, who know the true and living God, do not you live as if He did not exist?

Here, then, is one point which you had not well examined, when you just now said that you had nothing to reproach yourself with, and that you would be puzzled to know what to say to the ghostly father.

2. And your duties toward others; are you always faithful to them? Look into your conscience an instant; here again how much is wanting?

Fraternal, sincere, and efficacious charity; devotion to others; mercy toward the poor; indulgence for the failings of your neighbors; respect for their good name; forgiveness of injuries; mutual assistance; good example; duties as a citizen; family duties — the duties of a good son, good father, of a good husband; of a good master and good servant; of a good and faithful friend; of a conscientious workman, or a just and humane employer, etc.; the list is a long one. Do you fulfil them all?

Here then, too, you have excellent matter for your next confession.

3. In your duties toward yourself, I think I can guarantee, that if you neglect the practice of religion, there will be still more matter for confession. Let us see:

You have an immortal soul; what care do you take of it? You live almost as if you had none.

When you perform some benevolent action, what are the motives which animate you? You know that the intention makes the action, as says the proverb. A bad intention renders the best seeming actions bad. Is it a motive of duty which inspires your actions? Is it the desire of accomplishing the will of God, of doing what is pleasing in His sight, or is it not rather personal interest, ostentation, the desire of being held in esteem and consideration by the world? . . .

How do you stand with regard to sobriety, to temperance?

How do you stand, above all, as regards purity? . . . Were your son to conduct himself in your presence as you conduct yourself in the presence of God who sees all things, would you not banish him from your house as a disgrace to you? . . . Did any other man speak to your wife, or sister, or daughter, as you have so often done to other women and to young girls, what would you think of him? would you not consider him to be highly culpable?

This scrutiny of your conscience might be pushed much further even; the mine is not exhausted, I assure you.

Enough has been here said, however, to convince you, if you wish to be convinced, that, notwithstanding your perfect innocence, you have done enough to make an excellent, long, and serious confession. You have on the one hand the sins; I have just pointed out to you the greatest; on the other, I doubt not, you have the good-will. You know some good priest, probably, who will be enchanted to see you, and to pardon you, in the name of God.

Go, then, and seek him, and with a willing mind.

It is only the first step that is hard to take; the difficulty, the shame, is soon over; the joy, the peace of mind abides.

"But I have not been for so long a time!" The greater reason have you for going, you stand in more need of it.

"But I should have so much to say." So much the better; the big fish are the best. Confessors like great sinners better than little ones, from the moment that they repent.

"But I can never recollect all." What signifies! Tell what you do recollect; repent of all, and God, who requires only the will to confess all, will pardon all. Repentance is the great thing in confession.

Take my advice, and go to confession. You will see that you will be happy, and quite enchanted, when you shall have got through with it.

True happiness on earth is in peace of mind, the fruit of a good conscience.

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Mgr. Louis de Ségur: Short Answers to Common Objections Against Religion - 1908


FORTY-THIRD OBJECTION. IT IS SO TIRESOME TO GO TO CONFESSION.

Answer. Accordingly, I do not advise you to go for the sake of amusement!

Every thing which is good and useful is not always amusing. It is not amusing to take physic when one is ill. However, one takes it for the sake of being cured. It is not amusing to work from morning till night to gain a livelihood for oneself and family, to lay by savings for one's old age. But then it is useful, it is necessary to do so; and one works, although the work may be laborious, disagreeable, difficult.

So it is with confession. It is a remedy, a disagreeable remedy, so much the more disagreeable, in proportion as we have more need of it; but then it is an indispensable remedy. It is not for my amusement that I go to confession, but to be cured of my spiritual maladies, and to preserve my spiritual health.

Have a little more energy, then. Do not allow yourself to be overcome with the great disease of our age, which is a weakening of the relish for duty. Duty, that great and sublime word, conveys no meaning to many minds. They comprehend nothing but pleasure.

Beware of this deplorable weakness, and remember the judgments of God!