ile
advising him to be cautious lest he should burn his fingers. There is just
as much wisdom in the one case as there would be in the other. Or what
would you say of a brutal parent casting a young, weak, and inexperienced
boy among wild beasts, with the foolish and cruel expectation that his
prudence might save him from all injury?

Such theologians may be perfectly honest in giving such advice, although it
is anything but wise or reasonable. But those are far from being honest or
true who contend that the Church of Rome, in commanding every one to
confess all his sins to the priests, has made an exception in favor of sins
against chastity. This is only so much dust thrown in the eyes of ignorant
people to prevent them from seeing through the frightful mysteries of
confession.

When the council of Latran decided that every adult, of either sex, should
confess all their sins to a priest, at least once a year, there was no
provision made for any special class of sins, not even for those committed
against modesty or purity. And the council of Trent, when ratifying or
renewing the previous decision, no exception was made, either, of the sins
in question. They were expected and had to be confessed, as all other sins.

The law of both councils is still unrepealed and binding for all sins,
without any exception. It is imperative, absolute; and every good Catholic,
man or woman, must submit to it by confessing _all_ his or her sins at
least once a year.

I have in my hand Butler's Catechism, approved by several bishops of
Quebec. On page 61, it reads that all penitents should examine themselves
on the capital sins, and confess them "all, without exception, under
penalty of eternal damnation."

Therefore, the young and timid girl, the chaste and modest woman must think
of shameful deeds and fill their minds with impure ideas, in order to
confess to an unmarried man whatever they may be guilty of, however
repugnant may be to them such confession, or dangerous for the priest who
is bound to hear, and even demand it. No one is exempt from the loathsome
and often polluting task. Both priest and penitent are required and
compelled to go through the fiery ordeal of contamination and shame. They
are bound, on every particular, the one to ask, and the other to answer,
under penalty of eternal damnation.

Such is the rigorous, inflexible law of the Church of Rome with regard to
confession. It is taught not only in works on theolo