Scholion II. On General Confession

I. Notion. General confession is that by which several confessions previously instituted are repeated. It can comprehend either one's whole life or a notable part of it.

II. How far is it to be instituted? 1. It is necessary for those who have confessed either invalidly, whether simply invalidly or at the same time sacrilegiously, or very incompletely (n. 332); likewise in the doubt about the validity of confession discussed in n. 333.

2. It must be prohibited to the scrupulous, and to those for whom the recollection of sins would become a danger of relapse or of grave temptations. If, however, the necessity of general confession were established, let it be prudently instituted. Cf. nevertheless, as regards the scrupulous, what was said in n. 327.

3. It is useful: 1. in doubt about the nullity of confessions; 2. on the occasion a) of solemn First Communion; b) of the choice of a state of life, whether conjugal, religious, or clerical through Major Orders; c) of spiritual exercises or a Mission,¹ at least from the last general confession; 3. in dangerous illness. But the choice of a new confessor commonly is not a reason for instituting a general confession. Besides, it can easily be permitted that sins of past life be repeated summarily.

¹ Postulants, before they begin the novitiate, "according to the prudent judgment of the confessor, should premise a general confession of their past life" (canon 541).

III. The manner of receiving it. 1. Things to be premised. First let the confessor inquire whether or not general confession is necessary,¹ and therefore in a friendly way ask the penitent for what reason he desires to institute a general confession. Next, let him inquire into the age and state of the penitent, especially whether he is married, whether he is being courted or seeking marriage; likewise sometimes about satisfactions fulfilled. Finally, let him ask whether the penitent would prefer to make the confession himself or to be questioned.

2. Things to be observed in confession. First let inquiry be made into sins committed after the last confession. When this has been done:

a) According to some, it is better to divide life into diverse epochs, for instance from infancy up to the choice of a state of life, etc., and to question separately about the individual epochs. According to others, it is more expedient, or equally expedient, to question about sins in one continuous course, meanwhile taking account of the diverse epochs. According to others, the questioning should be made about the sixth precept according to the diverse epochs, and about other sins in one continuous course.

b) In questioning, let a definite order be observed, for instance by successively inquiring into sins against: 1. the precepts of the Decalogue; 2. the precepts of the Church; 3. the duties of one's state. Others refer all sins to the Decalogue. If, however, it is clear that the penitent has kept back some sin, let him first be questioned about this. Besides, it is generally better at the beginning of confession to inquire into sins against the sixth precept, especially if the confessor suspects that the penitent has not led a chaste life.

For the rest, let each confessor set before himself a definite order which he will observe. The questions to be proposed can be compared in Aertnys.²

3. Things to be added. At the end let him ask the penitent whether any anxiety of conscience remains, and let him render him entirely at peace.

¹ If general confession is not necessary, the confessor can moderate the questions; but let him proceed in such a way that the penitent does not notice this; hence let him not strive to finish everything very quickly, lest he leave the penitent anxious and not content.

² Theologia pastoralis, nn. 247-256.