ARTICLE II: ON THE QUALITIES OF CONFESSION

1358. - Many qualities of Confession are assigned by authors, which for the most part do not pertain to its validity; but they are chiefly contained in these little verses:

Let it be entire, simple, humble, discreet, faithful,
Vocal, sorrowing, pure, and ready to obey.

1° Entire, i.e. let it comprehend all mortal sins not yet confessed, as will soon be said.

2° Simple, i.e. not intermingled with impertinent conversations, nor painted with words, nor adorned with figures; but a naked, clear, and brief declaration of sins.

3° Humble, i.e. it ought to be made with true humility of heart and body, namely with knees bent, unless infirmity excuses, and with head uncovered, if a man confesses; humility ought to appear also in the manner of the voice, so that the penitent narrates his sins with shame, but not in the manner of a fable or bare history.

4° Discreet, i.e. it ought to be made in honest and discreet words, especially in explaining sins against chastity; nor ought the sins or defects of others to be manifested without necessity.

5° Faithful, i.e. sincere, without a lie, especially in grave matter and what is necessary for sacramental judgment. But faithfulness or sincerity consists not only in sins being duly declared, which pertains to integrity, but also in not exaggerating them or in not adding supposed sins.

6° Vocal, i.e. Confession ought to be made by the voice itself, but not by writing, nor by other signs, without necessity or grave cause, e.g. on account of very vehement shame, on account of an impediment of the tongue, etc.; in which case, the writing having been read by the confessor, let the penitent add: "of these I accuse myself."

Moreover Confession by writing is indeed valid per se; yet Confession or absolution by letters would be invalid. For the form consists in words, as Eugene IV defined in the Decree for the Armenians; moreover the form must be applied to present matter. - It is clear besides from the proposition condemned by Clement VIII (see p. XVIII), and from the declaration of Paul V, 14 July 1605, in the Congregation of the Holy Office. - Absolution given to him who without grave cause had made the whole Confession by nod or writing would also be invalid; for he would have sinned mortally,¹ unless he had acted thus in good faith.

7° Sorrowing, or sorrowful, as was said above n. 1348. q. 4°.

8° Pure, namely for an honest end, or for obtaining pardon of sins and sacramental graces, but not for moving the compassion of the confessor, or for capturing his benevolence or esteem, etc.

9° Ready to obey, i.e. the penitent ought to be disposed to obey the admonitions of the confessor, for example in fleeing occasions, in applying remedies, in making restitution, in accepting penance, etc.

Among the aforesaid qualities of Confession, integrity and contrition are especially principal. Enough has now been said concerning the latter; but now we must speak particularly concerning the former.

1359. - Integrity is distinguished as twofold, one material, the other formal.

1° That integrity is called material to which in reality nothing at all is lacking of those things which, speaking per se, are to be exposed, that is, of those things which of themselves constitute the necessary matter of Confession.

2° But that is formal to which nothing of the things said is lacking through grave fault of the penitent.

Hence whenever material integrity is had, formal integrity is also had; but not vice versa.

We shall speak 1° concerning the necessity of integrity; 2° concerning the causes excusing from it.