Explanation of Catholic Morals | Page 7

know any better." But we are not here examining the acts that can be traced back to self-illusion; rather the state of persons who labor under the disability of seeing wrong anywhere, and who walk through the commandments of God and the Church with apparent unconcern. What must we think of such people in face of the fact that they not only could, but should know better! They are supposed to know their catechism. Are there not Catholic books and publications of various sorts? What about the Sunday instructions and sermons? These are the means and opportunities, and they facilitate the fulfilment of what is in us a bounden duty to nourish our souls before they die of spiritual hunger.
A delicate, effeminate life, spiritual sloth, and criminal neglect are responsible for this kind of laxity.
This state of soul is also the inevitable consequence of long years passed in sin and neglect of prayer. Habit blunts the keen edge of perception. Evil is disquieting to a novice; but it does not look so bad after you have done it a while and get used to it. Crimes thus become ordinary sins, and ordinary sins peccadillos.
Then again there are people who, like the Pharisees of old, strain out a gnat and swallow a camel. They educate themselves up to a strict observance of all things insignificant. They would not forget to say grace before and after meals, but would knife the neighbor's character or soil their minds with all filthiness, without a scruple or a shadow of remorse.
These are they who walk in the broad way that leadeth to destruction. In the first place, their conscience or the thing that does duty for a conscience, is false and they are responsible for it. Then, this sort of a conscience is not habitually certain, and laxity consists precisely in contemning doubts and passing over lurking, lingering suspicions as not worthy of notice. Lastly, it has not the quality of common prudence since the judgment it pronounces is not supported by plausible reasons. Its character is dishonesty.
A scruple is a little sharp stone formerly used as a measure of weight. Pharmacists always have scruples. There is nothing so torturing as to walk with one or several of these pebbles in the shoe. Spiritual scruples serve the same purpose for the conscience. They torture and torment; they make devotion and prayer impossible, and blind the conscience; they weaken the mind, exhaust the bodily forces, and cause a disease that not infrequently comes to a climax in despair or insanity.
A scrupulous conscience is not to be followed as a standard of right and wrong, because it is unreasonable. In its final analysis it is not certain, but doubtful and improbable, and is influenced by the most futile reasons. It is lawful, it is even necessary, to refuse assent to the dictates of such a conscience. To persons thus afflicted the authoritative need of a prudent adviser must serve as a rule until the conscience is cured of its morbid and erratic tendencies.
It is not scruples to walk in the fear of God, and avoid sin and the occasions thereof: that is wisdom; nor to frequent the sacraments and be assiduous in prayer through a deep concern for the welfare of one's soul: that is piety.
It is not scruples to be at a loss to decide whether a thing is wrong or right; that is doubt; nor to suffer keenly after the commission of a grievous sin; that is remorse.
It is not scruples to be greatly anxious and disturbed over past confessions when there is a reasonable cause for it: that is natural.
A scrupulous person is one who, outside these several contingencies, is continually racked with fears, and persists, against all evidence, in seeing sin where there is none, or magnifies it beyond all proportion where it really is.
The first feature--empty and perpetual fears--concerns confessions which are sufficient, according to all the rules of prudence; prayers, which are said with overwrought anxiety, lest a single distraction creep in and mar them; and temptations, which are resisted with inordinate contention of mind, and perplexity lest consent be given.
The other and more desperate feature is pertinacity of judgment. The scrupulous person will ask advice and not believe a word he is told. The more information he gets, the worse he becomes, and he adds to his misery by consulting every adviser in sight. He refuses to be put under obedience and seems to have a morbid affection for his very condition.
There is only one remedy for this evil, and that remedy is absolute and blind obedience to a prudent director. Choose one, consult him as often as you desire, but do not leave him for another. Then submit punctiliously to his direction. His conscience must be yours, for the