A Psychotherapy for Scruples
by Ernest F. Latko, O.F.M., S.T.D.
However zealous the priest may be in the treatment of scrupulants, he will not fully gain their confidence unless he himself is convinced of the salutary influence of our religion upon the intellect and will of man and of the curative powers of spiritual direction. Christianity possesses a salvific and efficacious psychotherapy, because it comes from Christ, the Divine Physician, and because as a consequence it answers all the needs of the human heart and soul. Such a faith the priest must possess in a very high degree in order to transmit it to those whom he is to guide to God. The Sacrament of Penance was instituted by Christ to restore supernatural life to us when we have lost it, to comfort us, and to cure us of spiritual diseases. "The pastor comes into early contact with the development of faulty mental habits," observes Dr. John R. Oliver, ". . . he can show to the man or woman who comes to him in mental illness or difficulty sources of help that the cleverest psychiatrist cannot give. The priest may not be able to offer his parishioner a course of psychoanalytic treatment, but he may offer him the Sacrament of Penance and the Sacrament of the Altar."1
There can be no doubt that the role of the spiritual director, who treats various diseases of the soul, is an important one.2 In fact, it is of such great importance that it is judged necessary by the Church. It already existed at the beginnings of Christianity. Jesus Christ Himself demonstrated the technique we are to use. Adapting Himself to the different temperaments of His Apostles, He led them to God individually, restraining the ambitions of some and admonishing the tempestuousness of others. Later He is imitated by the Apostles, who were ever solicitous about their flocks. Who can read the Epistles of St. Paul without being touched by the tender love and devotion he shows his converts? Today the Church has bequeathed to the priests long centuries of experience in this field, expecting them to profit by it.
Spiritual Direction of Scrupulants
If spiritual direction is necessary in man's constant career to God, especially is this true when the disease of the soul is diagnosed as scrupulosity. The priest, because he comes in intimate contact with the conscience, must necessarily be prepared for his mission. The Fathers compare the physician of the body with the physician of the soul. Souls, according to St. Gregory Nazianzen, are to be treated with varying instruction and guidance. "We priests," he says, "upon whose efforts is staked the salvation of a soul, what a struggle ours ought to be, and what great skill do we require in doing well our work as physicians of the soul!"3
The priest, if he is to do his task well in directing souls to God, must possess intellectual and moral qualities, together with those of the heart. St. Francis de Sales demands three qualities from the director: "He must be full of charity, knowledge, and prudence; if he lacks one of these, there is danger."4
To the first group of qualities belong knowledge and prudence, as the Saints agree. Theoretical knowledge is not enough: one must have the knowledge that comes from practical experience. It is hardly sufficient to know principles: one must learn how to apply them with wisdom. If the science which is acquired from books is not accompanied by deep psychological penetration and sound judgment, it may be very harmful especially in the prevention of, and in the treatment for, religious obsession. Prudent and circumspect as he ought to be, the priest will sagely inquire into the temperament, the aptitudes and the inclinations, as well as into the good or bad functioning of the psyche, of the penitent. In this way, he will be able to choose wisely, much like a spiritual apothecary, the remedies which are proper to his penitent and to his moral state.
Qualifications Needed by Directors of Souls
St. Thomas Aquinas, in Opusculum lxiv, is eloquent in exhorting priests to make frequent meditation on the Scriptures and the works of the Fathers of the Church in order to come by the science so necessary for the proper direction of souls, and for stimulating them to greater ardor in the service of God. He gives the example of physicians who are daily absorbed in the reading of books on physics and medicine in order to become better doctors. St. Teresa of Avila, a woman remarkable for her sound judgment and good psychology, emphatically insists that the director be well-versed in all branches of theology. She says in her Autobiography: "A spiritual director is very much needed — but he must be experienced . . . My opinion is, and always will be, that, as long as it is possible, every Christian must consult learned men — the more learned the better . . . I am thoroughly persuaded of this, that the devil will not reduce with his wiles the man of prayer who takes counsel with theologians, unless he wishes to deceive himself. According to my opinion, the devil is in mortal fear of a science that is both humble and virtuous." St. Francis de Sales was of the opinion that it is very dangerous to take for spiritual guide a priest who is found wanting in the sacred sciences. The prudent Jesuit, Claude Aquaviva, a real artist in directing souls, demands a knowledge of what he terms "spiritual medicine." According to St. John of the Cross, confessors who are ignorant of mystical theology become more an obstacle than a guide for some souls. St. Bonaventure demands greater qualities in the physician of souls than in the physician of the body, because, as he says, the diseases due to sins are more subtile, more pernicious, and more difficult to treat.
Prudence Indispensable in the Director
If Father Aquaviva, the brilliant Jesuit, enjoyed success in guiding souls, especially those which were troubled with scruples, it was because he was a prudent man. According to him, the confessor, before beginning any kind of treatment, must not content himself simply with a diagnosis of the actual condition, but rather endeavor to discover the moral complexion of his penitent, the evils which he has had to endure and their duration, and finally the remedies employed in attempting to cure the illnesses. In this way the confessor can establish the cause of the disease, in order the better to prescribe a remedy. What is even more important for Aquaviva is the fact that the penitent be instructed on the nature and gravity of his disease, because, he insists rightly, it is necessary above all that the penitent desire to be cured. This willingness is very often difficult to obtain from the scrupulant, and yet it is of prime importance in the success of the treatment. It is better in many cases, writes the same Jesuit savant, to suggest remedies to the penitent rather than impose them by force of authority, so that it might seem that the scrupulant does it of his own accord and on his own initiative. The prudence required is a supernatural one, fortified by the gift of counsel of the Holy Spirit.
Overcoming the Penitent's Obsessions
Furthermore, the priest must never doubt the sincerity of the scrupulous person. He will explain good-naturedly and quite energetically how his state of mind warps and falsifies his judgment, and makes little faults and peccadillos appear as great crimes. Of course, the confessor must not permit himself to be disconcerted by the opposition of the penitent who will refuse to become so convinced. Whenever the penitent proceeds to accuse himself of having committed a mortal sin, the confessor can ask with emphasis: "Can you swear before God that you saw clearly that this action was very sinful, and that seeing this you gave full consent?" But the essential thing is always to affirm one's position without becoming exasperated at the scrupulant or turning the whole thing into a joke. To do this would be to compromise the cure or at least retard it indefinitely.
One word more in regard to Aquaviva's directive that the scrupulous individual must want to be cured. Dr. Dubois maintains, in full accord with the Jesuit, that as soon as the diseased person is convinced that his cure is near he is already upon the road to recovery. This, he says, should always be repeated to the patient, and every amelioration in his condition should be carefully noted down, so that he might have another reason for courage.5 There are priests who have achieved remarkable cures in cases of scrupulosity by this simple procedure. They would repeat to the scrupulant the progress already made, always speaking optimistically. Although the patient had launched himself with some scepticism, he had in time caught the spirit.
It can doubtless safely be said that one of the most remarkable qualities proper to the great masters of spiritual life is their elasticity and adaptability in directing souls over different roads to God. The priest must not be narrow-minded or pedantic in adhering at all times to his pet predilections. Such a great director of souls as St. John of the Cross, whose word has tremendous value in asceticism, would not bind his penitents to his own personal methods, but rather permitted them, upon proper diagnosis, freely to follow the paths to which God had attracted them. Without this quality the priest, zealous and learned though he may be, may very easily aggravate the condition of scruples, and by inopportune questions even retard the cure.
There are, however, certain mistakes which some directors are apt to make. The first of these consists in that they fail to render coherent direction. That is, they neglect to interrogate their penitents on the manner in which they had observed the directives given in the course of previous confessions. The question is: "Did they follow out the instructions diligently and rightly, or not at all?" It is well to inquire tactfully and delicately into the difficulties and repugnances the penitents had experienced.
Exhortations Should be Brief and Appropriate
The priest runs the risk of falling into another fault in guiding such troubled souls. It consists in presenting his penitent with an exhortation prepared in advance and fundamentally more or less the same. While it may be well constructed, it may not prove effective, because it is too general to correspond with the particular needs of the individual. Such a procedure would be as profitable as shoeing a gosling. When such an exhortation is given from rote and frequently, it tends to be addressed in a monotonous and impersonal way; it remains lifeless. To indulge in long discourses is unnecessary. Such direction should be given in words which are not only well-chosen but equally well-timed and appropriate. Often a question or single remark can produce better results than a long-winded discourse. It is important here to acquire the art of putting questions. The priest in this respect should be neither a long-winded preacher nor a glib rhetorician, but at all times a real physician of souls. For example, the two Saints, Francis de Sales and Vincent de Paul, would ordinarily speak to such troubled souls in an encouraging and compassionate tone, always finding the right word at the right moment. A word spoken with conviction by the confessor can very often be the cause of a real moral transformation of the penitent. The words of the confessor, like the arrows of Jonathan, must not wound or maim, but warn and alert.
It will readily be admitted that the spiritual director can hardly acquit himself efficaciously of his mission unless he also possesses moral qualities. In order to inspire the scrupulous person with complete confidence in him, the priest must himself be a man of righteous character and unblemished life. This is important, because the penitent, strangled by his obsessions, is quite suspicious, and the least hint of any impropriety will shake his trust and confidence.
Perhaps no one is so well qualified to describe the difficulties connected with treating scruples as the priest who has come in frequent contact with the disease. In treating such cases he must possess a good measure of patience, the patience of Job. In this regard he is much like the farmer who labors long and hard without seeing the fruits of his troubles. But in spite of thorns and thistles his efforts eventually begin to take root.
Love of Souls Must Inspire the Priest
Great though the intellectual and moral qualities of the priest may be, he will fall short of accomplishing his task, if he does not possess in addition to the gifts of the mind those of the heart. It goes without saying that the first of these is love for souls committed to his charge — the kind of love God enkindles in pure hearts. Small wonder, then, that the spiritual masters have always insisted that without this quality there can be no profound and lasting influence. If St. Paul was able to guide successfully many bishops and priests and many among the faithful in his lifetime, it was due to his knowledge of theology and to his sound judgment, of course, but especially to his great love. Imitating the Apostle, the priest must show his penitents the heart of a true father, who is always solicitous about the spiritual welfare of his children. Further, like Paul, he must also possess the tenderness of a mother, such as is evident from Paul's Epistles to the Thessalonians. If it is easy to be sweetness and goodness itself with most penitents, it is burdensome and at times irksome to put up with the eternal repetitions and absurdities of the scrupulous. In Opusculum lxiv, St. Thomas demands affability and compassion in the priest so that he may not frighten away the penitent by his austere demeanor and harsh words. He wants the confessor to be pleasant, amiable, affable, prudent, discreet, patient, pious and good. St. Bonaventure says that the affection of a priest for his penitents should be much like that of a father for his son, of a mother for her offspring, and of a wet-nurse towards her infant.6
Perhaps few other Saints had so marvellous a success in guiding souls as St. Vincent de Paul and St. Francis de Sales. In their treatment of scrupulants they were all that Aquinas demands of a priest. They bent over to show kindness and goodness to the penitents. Whenever they met discouragement and shame in the penitents, they knew how to bolster up their morale by a few kind words. You can easily perceive this in their correspondence.
Calm and Serenity in Dealing with Penitent
There are other qualities the director of souls ought to possess. To be able to calm his penitents, he must himself give them the impression of calm and serenity. This gives the scrupulant the satisfaction that here is a man who is willing to take up their case. Naturally, everything that might give a penitent the impression that he is wasting the priest's time should carefully be avoided.
Furthermore, the face of the priest must radiate with happiness, sympathy and charm, qualities which permeate loving children of God. The scrupulous person must be able to notice this, whenever advice is given outside the confessional. An austere bearing and a sour face do not attract. The priest's smile, like Achilles' spear, must be able to cure. There are priests who are so agreeable and affable that they seem to offer you their heart at the outset and ask you for yours. One is quickly attracted to them. Men such as St. Francis of Assisi were charming to such a degree as to captivate the hearts not only of men and women but of children as well. St. Vincent de Paul demands cordiality also from a director of souls. St. Vincent showed that this is nothing more than love of God and neighbor. It was this trait that permeated the whole person of these two lovable men: they were true disciples of the cordial Christ, who spread spiritual sunshine everywhere.
The priest moreover, if he is to achieve fine results, must at once gain the confidence and sympathy of the scrupulous individual. The first interview is usually a decisive one. The scrupulant who did not return was perhaps frightened away, or discouraged, by a brusque priest. The first impression is a lasting one.
In answering questions the priest should avoid both hesitancy and timidity. The answer must be given quickly enough and with firmness.
Qualities Required in the Scrupulant
It is true that the priest must be endowed with many qualities to discharge his office according to the will of the Church and God he serves; but no less is it true that the scrupulous person must also possess certain qualifications, if he is to be aided by the priest. In order to be cured, the scrupulant must be docile; he must obey his director. But obedience on the one hand means that there must be authority on the other capable of exacting such obedience. The priest must, therefore, be firm. Without firmness there can hardly be a cure.
According to St. Alphonsus Liguori, the scrupulous must show blind obedience to the priest. He says that there must be no reasoning with them, because their imagination is a fool, and one does not reason with fools. That this obedience is obtained only with extreme difficulty, and very often not at all, is known to all who have treated scruples. Since such a blind submission is extremely hard for the scrupulants, the priest must sustain and lead them vigorously.
One cannot insist too strongly that the scrupulous remain faithful to their director once he has gained their confidence and sympathy. It is not always the priest's fault if his direction and guidance do not achieve good results. Often enough it is the penitents' fault; they move continually from confessional to confessional without so much as giving a little time to the priest to begin the treatment.
All Discussion of Obsessions Must be Banned
Moreover, the priest will forbid association with other scrupulous persons, since this merely aggravates a bad condition. Since continuous talking about their condition only aggravates the disease and accentuates the obsession, the scrupulous must be influenced not to talk about their condition. St. Alphonsus,7 a great authority in moral matters, upbraids those priests (who are quite numerous, he claims) who give attentive ear to many questions and endless discussions, without reassuring the scrupulants withal of certain privileges proper to them, known to every student of theology. The more you discuss the condition with them, the deeper are they plunged into the disease. If the condition is seated in the imagination, their disease is worsened as often as they excite the imagination by being occupied with the foolish fears of offending God. But on the other hand, if they refrain from speaking of the scruples, they naturally think less and less of them, and the obsessions grow more obscure and finally tend to vanish altogether.
The priest then, endowed with such qualities of mind and heart, is quite competent in the treatment of scrupulosity. When the case, however, is recognized as a serious one and necessitates medical or psychiatrical care, the priest will tell the penitent to see a competent and reliable Catholic psychiatrist. However, the things mentioned above can be of great assistance to the priest within his sphere of influence, in that he will support and promote the treatment prescribed by the psychiatrist. Because the religious sphere in many cases can and does have a significant importance, the priest's action will become one of the capital factors in the cure.
Notes
1 "Psychiatry and Mental Health" (Chas. Scribner's Sons, New York City), p. 286.
2 A. D'Agnel and P. D'Espiney, "Direction de conscience" and "Le scrupule."
3 See Migne, Patrol. Grxca, XXXV, 435, sec. 29-30.
4 "Devout Life," I, 4.
5 "Les psychonevroses et leur traitement moral" (Paris, 1904), 245, 266.
6 "Apologia Pauperum," XII, 7 (Quaracchi ed., Vol. VIII, p. 318).
7 Quoted in D'Afnel and D'Espiney, "Direction de conscience," 381.
© 1950 Joseph F. Wagner, Inc.
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