The Catholic bulletin. [volume] (St. Paul, Minn.) 1911-1995, 1915-05-01
INTEGRITY OF CONFESSION.

Integrity is the most important
quality of confession. Integrity is
twofold. Material integrity includes
all the mortal sins committed after
Baptism, which have not been directly
RENTED, in so far as number, kind
and necessary circumstances are con-
cerned. Formal integrity includes the
number, kind and certain circum-
stances of all mortal sins which we
are obliged to confess. If we know
the exact number, we must give it;
if not, the nearest to it, in as far as
we know. In confession there must
be no guessing. We must give the
last species of our sins, as alone speci-
flying their malice. Hence he who is
guilty of theft, detraction, or murder,
would not confess as he should, if he
said simply that he had done great
injury to his neighbor; in order to
make his confession, entire, he must
specify. If one has fallen into i'm
purity, it would not be sufficient to say
that he had sinned against chastity,
because there are many kinds of vices
coming under the generic name of i'm
purity. Besides the number and kind,
or species, we must also give the cir
.cumstances which change the nature
of the sin by adding to it another
mortal sin; this is, however, absolute
ly necessary only when the circum-
stance really adds a mortal sin, and
not when there is merely question of
a venial sin. We must give the cir
cumstances which change venial sin
into a mortal sin, that is, which make
an act mortal sin, which is gener-
ally only a venial sin. For instance,
something which is of itself but a
venial sin might be the cause of great
damage. In like manner, we must
express the circumstances which so
reduce the malice of an action, which
is generally a mortal sin, but on ac-
count of them is only venial sin.
If some one killed neighbor in self
defense, it may not be mortal sin,
and must not necessarily be confess
ed; but, if it is confessed, the circum-
stances must be added Other cir
cumstances not included in the above,
must not necessarily be given. In
case of doubt whether your action
through insufficient reflection or alb
sence of grievous matter, is a mortal
or venial sin, you would not be strict
ly obliged to confess it, especially if
you have more reason to believe that
| it is not a mortal sin. The same is
true in case you doubt whether you
have confessed a mortal sin or not
In both cases, however, confession is
advisable, except to those. of scrupu
lous frame of mind, because with them
great anxieties are the only cause OF
| doubt. Formal integrity, as required
| in confession, admits causes eXcusine
from material integrity. There are
three such causes; 1, forgetfulness
or inculpable ignorance; 2, physica
impossibility; 3, moral impossibility.
/. Under the first we are excused
from confessing sins, which after 8
careful examination of conscience
have escaped our memory g. There
are various cases of physical impos
sibility. Those unable to speak the
language of the confessor are excused
provided no other confessor speaking
the language of the penitent is to b.
had. An interpreter may, of course
be used, but there is no command tt
secure the services of one. The dumb
even if they can write, are excused
because confession in writing is al
extraordinary means, never prescribed
| by the Church. The dying unable tt
/ confess, or those in imminent DANCE
of their lives, through fire or ship
wreck, ETC., having no time to confess
all their sins, are similarly excused
3. There may be also cases of mora
impossibility, when those are excused
who cannot confess all their sins with
4 out great detriment foreign TO con
fession, to himself or to the confesso
or to any one else, be it temporal o
| spiritual. Such cases might occu
when one could not confess except il
the presence of others, or when a con
fessor in times of pestilentfal cpl
demic could not stay with the sick TO
a sufficiently long time without al
most certainly contracting the dfseas
himself. $500 -
4