APPENDIX: ON THE EXAMINATION OF CONSCIENCE

1372. Principles. - I. The penitent, speaking per se, is held under grave obligation to institute a diligent examination of mortal sins before Confession. This follows from the precept of procuring also material integrity, as far as can be done. For since he is held to confess the number and species of sins, by that very fact he is held to recall them into memory as far as he can by moral diligence, and therefore to institute a diligent examination; because he who is obliged to the end is also obliged to the means necessary for it. It is clear also from Trent.

II. Diligence in the examination ought to be serious, or such as is usually applied in serious matters and matters of great moment. The reason is clear; for there is question of the grave precept of Confession. - Nevertheless it is not required that it be the greatest diligence, even if someone thinks that through it, for example by thinking for another hour, he would find still other sins. - Likewise, due diligence having once been applied, no one is obliged afterward to think expressly about his past life further.

III. Nevertheless equal diligence is not required from all. For those who confess frequently need less examination than those who confess rarely; but those who are involved in worldly business need more than those who lead a private life. Likewise country people and the unlearned cannot apply that accurate diligence which the skillful and learned can.

1373. Resolves. - He sins per se mortally who from gravely culpable negligence in the examination omits some mortal sin, and he is held to repeat the Confession, as sacrilegious. Nevertheless in defect of examination there can be smallness of matter, even if a grave sin is omitted from it, e.g. on account of some inadvertence; and then the Confession is certainly valid. I said: per se; for per accidens that obligation can either cease or be greatly diminished, namely:

1° He who is morally certain that he has not committed mortal sins since the last Confession is not held to a rigorous examination before Confession, except insofar as is required for furnishing sufficient matter for the Sacrament. In practice, however, it is to be advised to pious penitents that they give attention to an examination of conscience at least for five minutes, or for about half a quarter of an hour, namely for knowing and rooting out venial defects.

2° An entirely middling diligence of examination is required in those of timid conscience, because conscience would not be silent if anything gravely culpable lay hidden within; indeed in the scrupulous inquiry is to be omitted, and sometimes altogether forbidden, as useless and often harmful: for if they had sinned gravely, they would always have the sin before their eyes.

3° For the sick, an examination so accurate as for the healthy is not required; indeed sometimes none is to be demanded from them on account of weakness of the head; nor should compliance easily be made with them when they say they are putting off Confession from day to day, as if they have not yet sufficiently discussed their conscience; but as far as their state permits, they are to be examined briefly by the confessor himself through the precepts of the Decalogue and of the Church; for it is better to restore them to the state of grace through absolution, even if confessed imperfectly, than, with the Sacraments of the Church delayed, to expose them to the danger of damnation.

1374. Questions. - Query 1° Is a penitent who fears lest sins fall from memory held to write them and read the writings?

Resp. Neg. The reason is that no one is held to procure the integrity of Confession through extraordinary means, and through diligence so exquisite. Besides, this is foreign to the common practice of those who fear God, and can even be prohibited to the scrupulous.

Query 2° What order is to be followed in the examination of conscience?

Resp. 1° By reason of matter: if someone has not confessed for a long time, it is expedient that he run through the order of the precepts of God and of the Church, and the special obligations of his state; otherwise it suffices to attend to evil habits, to sins more customary, or summarily to sins against God, one's neighbor, and oneself.

Resp. 2° By reason of manner: 1) divine light is to be humbly sought; 2) discussion of conscience is to be made; 3) afterward the baseness of sins and the gravity of the divine offense are especially to be considered, and thus one must insist upon eliciting sorrow and purpose.

Query 3° What is to be done by the confessor if penitents approach without their conscience having been sufficiently discussed?

Resp. 1° If they are instructed, they must kindly be dismissed, so that they may discuss their conscience more accurately and return, at least if there is question of lengthy and complicated Confessions. The reason is that it is almost impossible that someone suddenly, when asked, remember all things. Except, however, unless circumstances advise otherwise.

Resp. 2° If they are unlearned or little instructed in matters of Religion, they are not easily to be dismissed so that they may examine their conscience, at least if they have applied some diligence. The reason is that the confessor will easily supply for these. For by some questions he himself will obtain more than they, left to themselves, would furnish by a long examination, although they should strive to recall all sins into memory. Besides, it is to be feared lest perhaps, terrified by the difficulty, they may not return any more to confess.