ly where he stands-whether he is advancing or going back, whether he is on the road to happiness or on the broad way that leads to perdition.

This all may humble him-which is a good thing, though one may not like it. Perhaps this is the reason why some people keep away from examination of conscience. Salutary things are not always pleasant to flesh and blood. Confession, too, is leveling. It is the most democratic of institutions. King and peasant, learned and unlettered, pontiff and lackey, all meet before this tribunal, as they shall all meet one day before the judgment seat of God. Position does not count; only repentance avails. Here you are humbled before the mighty hand of God, that He may exalt you in the day of visitation. Sin comes from rebellion, and rebellion from the root of all evil, pride. The antidote is humility, even the humility of declaring one's sins, no matter how shameful they may be. Here the swelling waves of self-esteem and self-righteousness are broken.

The confessional has also this advantage that it gives the Church an opportunity of carrying out its mission as a teacher. Preaching and the

Sunday-school instruct the multitude. But they do not always reach the individual, who sometimes fails to understand the lesson, or is unable to properly apply it to himself. The confessional furnishes a remedy for all of this. Here each one's practical understanding of the teaching is put to the test. It is then of great advantage to the individual, because it puts him right authoritatively, and starts him anew with knowledge, confidence and resolution.

Just as the assurance that, if he be duly contrite, his sins are forgiven, enables the penitent to begin again life's struggle, so instruction, advice, encouragement, coming from the confessional, bring with them a calm and peace that the world cannot give. The penitent returns from the sacred tribunal with strength to bear his burden, whatever it may be. He has received counsel and confidence. If he despaired before, he despairs no more. Life is no longer a burden. The sufferings of the time are not worthy to be compared with the glory to come. Hence, Catholics rarely commit suicide. Why? Because they are able to unload their sorrow and find new hope in the secrecy and mercy of the confessional.

Not only does the confessional help the individual, but it is a strong support of the family. It has been often noted that, just as there are few suicides among Catholics, so divorce is practically unknown among them. The reason for this is to be sought not only in the severe attitude of the Church, but in the tribunal of penance-in the latter more than the former. If the Church, enforcing the law of the Gospel, forbids absolutely divorce, it must furnish some remedy for the evils that break up family life among nonCatholics. All are of flesh and blood, and all have difficulties. But God has given His Church a remedy for all manner of evil. The remedy for divorce is insistence that each member of the family do his and her duty. Men and women have their faults, and matters will never be exactly as they should be. But those who go to confession regularly cannot continue the things that make for the disruption of families. Patience, mutual forbearance, are insisted upon. And above all, the wife knows that she can absolutely trust her husband if he confess regularly. So can the husband the wife. The divorce or separation of a Catholic couple that

frequents the Sacraments is altogether an exceptional and extraordinary event. See what this means for children and posterity. Verily the confessional is the salt of the earth.

It is equally useful to human society. How much would our age be saved if these transgressions that break up families could be prevented? There is not an agency on earth so effective as the confessional in keeping them in check.

It is also efficient in other matters. It demands forgiveness, putting utter ban upon any desire of revenge. It proclaims the necessity of making reparation for injuries, to property, to life or to character. It insists upon justice and mercy, upon reconciliation and mutual helpfulness. If confession were properly and universally made, earth would be a paradise, peoples and communities would live in harmony, families rest in security. The peace promised at the Saviour's entrance into the world would be a reality.

I may be told that the great virtues contemplated are not always seen in the lives of some who do go to confession. This all admit and deplore. But what is demanded is not confes

sion of any kind, but confession properly made, and with all due conditions. If you wish to learn its effects investigate the lives of conscientious Catholics who confess intelligently and regularly. You will find husband and wife faithful; children docile; all good neighbors, good citizens-Christian men and women loyal to God and to every good cause.

The Catholic Church does not stand alone in proclaiming the necessity and utility of confession. All Eastern churches teach a similar doctrine. Even such churches as separated in the fourth or fifth century retain the practice. They brought it with them when leaving. The Greek Church, which severed relations with Rome later, also teaches the doctrine and inculcates the practice. In fact when the religious revolution of the sixteenth century (commonly called the Reformation) broke out, there was not an important Christian body anywhere that did not teach the doctrine. Where did they get it? Where but from the one parent body, the Catholic Church. It is quite inconceivable that these separated and antagonistic bodies should agree on an innovation. Just as it is inconceiv