Examen Generale Conscientiae

Examen Generale Conscientiae

A general examination of conscience is very useful for the purification of the soul and for the confession of sins. It is established that there are three kinds of thoughts that can occur to a person; one arises from the person's own inner movement, while the other two come from external influences, either from a good spirit or an evil spirit's suggestion. On Thought. The merit from a bad thought in the context of a mortal sin arises in two ways. First, when a thought about committing a mortal sin is suggested, but it is immediately overcome by resistance. Second, when a person continually resists a wicked suggestion, repeatedly pushing it away, until it is completely expelled; this kind of victory is indeed greater than the first. However, someone sins lightly or venially when they linger for a moment on a thought of mortal sin, as if listening, or when they are affected by some fleeting pleasure of the senses, or when they negligently allow themselves to be distracted from resisting it. A mortal sin, however, is admitted through thought in two ways. First, when assent is given to the thought of sin for any reason. Second, when that sin is completed in action, which is indeed graver than the first, for three reasons: namely, because of the greater passage of time, because of the more intense act, and finally because of the offense or harm caused to many. On Speech. God is offended in many ways by speech: for example, in blasphemy and in swearing. For a vow is not valid, neither by the Creator nor by any creature, unless it is accompanied by these three things: truth, necessity, and reverence. Moreover, necessity must be understood not in the affirmation of any truth, but only in that which pertains to some spiritual, bodily, or even temporal good of significant importance. We speak of reverence when one invokes the divine name with consideration, so that due honor is given to God the Creator and Lord. It should be noted, however, that although a vow made carelessly or in vain by the Creator is a graver sin than one made by a creature, it is still more difficult to swear by the latter than by the former, provided the necessary circumstances we mentioned are observed. First, because when swearing by a creature, we are not so stirred or made attentive as we are when we swear by the Creator of all things, named in truth and necessity. Secondly, because in honoring God with reverence, we are moved far less by the commemoration of a creature than by that of God the Creator. Therefore, it is more permissible for the perfect to swear by creatures than for the crass or foolish, since the perfect, through constant contemplation and the illumination of their understanding, consider more closely and perceive God according to His essence, presence, and power inherent in every creature; thus, they are more prepared to render the reverence due to Him in their oaths. Regarding actions. When considering the Ten Commandments of God, along with the precepts of the Church and the commands of our elders or superiors, we must evaluate anything we do that goes against any of these as sin, whether it is lighter or heavier, depending on the unequal manner of sinning and the different habits of those who sin. Furthermore, we refer to the decrees of our superiors, or the privileges granted by the Pontiffs, for the conquest of infidels or for the peace of Christians, which are usually promulgated; through these, the faithful are invited to the confession of their sins and to the holy reception of the Eucharist of Christ. Indeed, anyone who dares to despise the pious exhortations and sanctions of the Church's leaders and transgress them does not sin lightly. This is the method of the general examination, which includes five parts. The first point is that we should give thanks to our Lord God for the benefits we have received. Second, we must ask for grace for knowledge and the removal of sins. Third, we should examine our conscience regarding the sins we have committed today, hour by hour, since we got up. And first, we consider our thoughts; then our words; and finally our actions, in the same order as taught in the particular examination. Fourth, we should ask for forgiveness for our offenses. Fifth, we should propose to amend our lives with God's grace and recite the Lord's Prayer after all these things. The general confession and the use of Communion. From the general confession made voluntarily, three benefits are perceived among many others. First, although someone who confesses at least once a year is not obliged to this kind of general confession, yet for the one who does so, it brings much more benefit and merit, because of the sorrow felt for sins and the wickedness of past life, which he feels more intensely. Second, since by examining through spiritual exercise, one perceives much more clearly than before the nature and malice of sins, he will gain much more benefit and merit. Third, because it is fitting, a person who has rightly confessed and is disposed will be much better prepared for receiving the Eucharist, which greatly contributes both to fleeing from sin and to the preservation and increase of received grace. Moreover, this general confession will be especially opportune after the first week of the Exercises.