Helping Out Those in Doubt

“Bless me Father, for I have sinned. It’s been twenty minutes since my last confession.”

This statement is likely to come from a scrupulous soul, or one who is swayed by fear of having sinned when in fact no sin has been committed. This condition might be seen by the confessor as quite odd, since today’s grand problem is the belittling of sin, or its outright denial.

Despite the overall trend toward laxity, scrupulosity continues to be with us. Many of the Church’s greatest saints battled the melancholy malady — including Alphonsus Liguori, Francis de Sales, Ignatius of Loyola, Katharine Drexel, Thérèse of Lisieux, and Jane Frances de Chantal.

Today, scrupulosity (from the Latin for “small, sharp stones”) agitates certain souls who, if wisely directed, can become the next great saints of the Church. They first need to be identified as scrupulous, however. In order to do that, possible indicators include the following:

Overconcern about (supposed) sins in general, but most often those of thought or omission, which tend to focus on issues pertaining to purity and blasphemy. This can extend to situations from many years ago, even after they had already been brought to confession.

Other signs of scrupulosity are words or actions indicating fear (“Not to make you mad, Father, but . . .”) indecision (“I’m agonizing over which choice to take . . .”), obscurity (“You’ve probably never heard this one before . . .”) complexity (“Here’s a question — well, it’s more like fourteen questions in one . . .”), repetition (“Are you sure this is not a sin?”), distraction (“What was the penance again?”), severity (“Shouldn’t I be in Hell for this?”) or even despair (“There are so many ways to sin all day long that it is impossible to be truly virtuous.”).

It is not that the scrupulous think they have committed sin, but that they fear having committed sin. They might feel like sin has occurred, but could not give a simple explanation in support of this feeling. However, this feeling seems to have a will of its own, since the more it is attempted to be banished, the more vehement it becomes.

The scrupulous tend to doubt the goodness, truth, mercy (and even justice) of God. It’s not that they want to doubt, but that they feel compelled to do so — as if, no matter what they do or refrain from doing, they are always in the wrong. They are inclined to give themselves the detriment of the doubt, rather than the benefit of the doubt.

This is obviously not a healthy situation, but, like so many other problems, scrupulosity can be used for personal transformation.

Clarity and Charity

Any major mental malady deserves the informed attention of confessors, but this is particularly the case with scrupulosity. The scrupulous really want to be understood, and this can only be done if confessors look more deeply into the matter. After all, why trust the direction of someone who does not get where you’re coming from?

My book, Scruples and Sainthood: Accepting and Overcoming Scrupulosity with the Help of the Saints, is one of the very few entirely dedicated to the topic. Yet there are more books that include some information about it — even if it is called a timorous conscience, faintheartedness, fear, phobia, anxiety, neurosis, obsession, etc.

Among the most useful books for learning more are:

• Peace Be with You (formerly called Achieving Peace of Heart) by Father Narciso Irala, published by Sophia Institute Press. (Chapters V and XII are especially helpful.)
• Pardon and Peace by Father Alfred Wilson, available from Sophia Institute Press. Remarkably deft descriptions of penitential misconceptions, along with their remedies.
• The True Spouse of Jesus Christ by Saint Alphonsus Liguori, published by Mother of Our Savior and Refuge of Sinners Publishing. (The chapters on humility, patience, Confession, obedience, scruples, and resignation to God’s will are especially helpful in this classic tome.)
• Light and Peace by Father R. P. Quadrupani, published by TAN Books / Saint Benedict Press. This little book is meant to help devout yet uneasy souls regain simple trust in God’s abundant goodness. The translator’s note even mentions the book’s own shortcomings — a disarming indication of how souls themselves need not be absolutely perfect in order to accomplish something good.
• Summa of the Christian Life, volume 2 (especially the last part of chapter 36 on the virtue of religion) by Venerable Louis of Granada, published by TAN Books / Saint Benedict Press.
• The Ten Commandments for the Scrupulous by Father Donald Miller. This twentieth-century Redemptorist assembled a very helpful set of very short rules for those continually in doubt about their spiritual route. Scrupulous Anonymous, the organization through which these rules are available, has some other information that is helpful, but also some that is harmful.

Examples of the latter include advice not to read the Catechism or Code of Canon Law, and not to pray the Rosary or Divine Mercy chaplet. However, medication is recommended. My question is: If those with scrupulous consciences need medication, why do those with lax consciences not need their own medication? Then again, maybe that’s what laxatives are for.

After the confessor shows that he understands the scrupulous, the next step is to invite them, despite their feelings, to trust in his judgment. Saint Alphonsus Liguori wrote that “there is no surer way of restraining the devil than to obey one’s spiritual director; just as there is nothing more dangerous than to direct oneself.” This was written specifically in reference to scruples, and other saints are brought forth in support.

Saint Francis de Sales recommends spiritual direction in these words: “This is the one piece of advice above all others; no matter how long you search or where you search, you will never find a more secure way of ascertaining the will of God than the way of humble submission to one’s spiritual director. This is the way recommended and practiced by all the saints.”

Through spiritual direction, the scruples (“small, sharp stones”) that caused so much harm will come to be seen for what they are: inconsequential annoyances. The right direction makes a formerly flimsy soul into a strong soul — or one that has thick soles, in order to confidently walk right over what once caused it to hesitate, deviate, or halt.

Some of the most important things for the scrupulous to learn are the difference between a sin and a mistake; the necessity of a structure for spirituality (such as a regular day to go to Confession); the unexpected poise a sense of humor brings; the grand gulf between temptation and sin; the acceptance of God’s will in all things, even the exceedingly unpleasant; confidence in God’s astonishing goodness; the shockingly simple requirements for a valid confession; the importance of keeping busy by proactively yet serenely doing good things; the unique freedom that doubt supplies the scrupulous; and the necessity of continual prayer in order to do God’s will.

In short, the lights given by an informed director illuminate the way to the everlasting kingdom of God. As Saint John Eudes said, for a willing soul, it is far easier to be saved than to be damned.

Head-Side Manner

Oftentimes in life, the way something is said is just as important — and sometimes even more important — than what is said. This especially holds true in the delicate matter of directing souls, and most especially when it comes to the scrupulous.

Depending on how severe the condition is at a given time, it could take all the courage possible for the soul to enter the church building — before even considering entry into the confessional itself. Needless to say, harshness is forbidden, all possible effort should be made to avoid unnecessary criticism, and every opportunity for sincere encouragement should be used.

Confessors should make sure to use the right demeanor. This means speaking simply, slowly, softly, and surely. Simplicity is what the scrupulous seek, and one simple sentence can carry such a soul for several weeks or even months. A measured pace is also important, so that what is said can be received in its fullness and well understood, rather than skimmed over or even missed entirely in a frantic search for more and more information.

Also valuable is the volume, which should not be too loud. Broadcasting the penitent’s sins (which can be learned by the advice given) is not good for anyone, and scrupulous souls in particular do not need to be yelled at. They already “yell” at themselves internally, which needs to be countered with kindness externally.

However, this kindness should not degenerate into laxity. There can never be exemptions from negative obligations, such as not stealing, not murdering, and not committing adultery. There can, though, be exemptions from positive obligations, such as looking into and resolving a doubt of conscience, or integral confession with the exact number and kind of sins confessed.

The scrupulous burden themselves with unrealistic precision (“was it 482 times, 487 or 490?”), so simply doing their simple best (and not their “bestest best” as Father Alfred Wilson put it), is all that can be asked of them. Then, as Venerable Louis of Granada states, “once a scrupulous person has confessed his sins, he should never under any circumstance give way to doubts that may arise later concerning that confession.”

Saint Alphonsus Liguori and other saints reached the heights of holiness despite their troubles with scrupulosity — or even because of them. He himself said that to become a saint without trouble is impossible, summing it up this way: “Contradictions, sickness, scruples, spiritual aridity, and all the inner and outward torments are the chisel with which God carves His statues for Heaven.”

Saint Alphonsus was named patron of confessors and moral theologians and was also given the moniker of “Most Zealous Doctor of the Church.” Similarly, the errant zeal of scrupulous souls today needs to be redirected from negatives to positives. That is, from an emphasis on vice to virtue, fantastic fear to filial following, punishment to payment, and Hell to Heaven.

This redirection will guide many sincere but confused souls to their destiny: the everlasting love of the Father, Son, and Holy Spirit. This is how the priest helps out those in doubt.