EXAMINATION
675
EXAMINERS
which must be attested by the clerk. If the witness
refuses to subscribe, the fact and the reason thereof
must be noted. Finally, both the judge and the clerk
sign the document.
Ferraris, Prompta Bibtiotheai, s. v.; Laurentius. Tnstitu- tiones, s. v. Examen; Taunton, The Law of the Church, a. v. Examination.
Andrew B. Meehan.
Examination of Conscience. — By this term is understood a review of one's past thoughts, words, and actions for the purpose of ascertaining their con- formity with, or difformity from, the moral law. Di- rectly, this examination is concerned only with the will, that is, with the good or bad intention that in- spires one's thoughts, words, and actions. Some of the ancient philosophers — the Stoics in particular — - studied to be blameless in their own sight, and for this they made frequent use of self-inspection. They pro- fessed the doctrine that the happiness and dignity of man consist in virtue, or compliance with the law of reason, or with conscience; and thus examinations of conscience were a regular practice in the schools of the Stoics and of their later followers, such Eclectics as Quintus Sextius and Seneca. In the hearts of all men there is heard at times the voice of conscience bidding them seek their moral perfection, not so much for the dignity and happiness it confers on them as through regard for the holiness of the .Supreme Author of the moral law. This precept of rational nature has been enforced by the voice of revelation. Thus God said to Abraham, "Walk before me. and be perfect" (Gen., xvii, 1). To this precept the Prophet Jeremias re- ferred when he sang in his Lamentations: "Let us search our ways, and seek, and return to the Lord" (iii, 40).
In the fullness of time Christ came to perfect the knowledge of the moral law and draw the human heart into closer union with God. Frequent examina- tion of conscience then became more imperative than before. In particular it was commanded by the Apostle St. Paul to be performed by the faithful each time they received Holy Communion: "Let a man prove" — that is examine — "himself: and so let him eat of that bread, and drink of the chalice; for he that eateth and drinketh unworthily eateth and drinketh judgment to himself if we would judge our- selves, we should not be judged" (I Cor., xi, 28-.'?l). And, as the early Christians received Holy Communion very frequently, examination of conscience became a familiar exerci.se of their spiritual life. Thus we read of the great hermit St. Anthony, that he examined his conscience every night, while St. Basil, St. Augustine, and St. Bernard, and founders of religious orders gen- erally, made the examination of conscience a regular daily exercise of their followers. What was thus en- joined on religious by rule was inculcated upon the faithful at large by the masters of the spiritual life as a most effectual means to advance in virtue.
The devotional examination of conscience is quite distinct from that required as a proximate preparation for sacramental confession. If a Christian judges himself unworthy of receiving the Body of the Lord, he is to make himself worthy by obtaining pardon of his sins; and the means is provided for the purpose by Christ in the power He has given His ministers to remit sins. As discretion is to be used in remitting or retaining sins, the confession of the sinner is necessary; and to confess his faults he must examine his con- science with proper diligence. By self-examination he intensifies his contrition and purpose of amendment. In preparing for confession, the penitent is .strictly obliged to examine his conscience with such diligence as a prudent man ordinarily devotes to important basiness, but the impossible is not demanded. The more protr.ictod his wanderings have been, the weaker the prodigal may have hooome to travel back to his Father, and the more help he may need to accomplish
the task. When he has made some earnest effort in
this matter, the priest is to lend his assistance to per-
fect the work; as Vasquez and de Lugo remark, a pru-
dent confessor can accomplish more with most peni-
tents by a few questions than they themselves can by
a long examination. Suarez takes notice that the
Fathers of the Church have not taught any set system
for such examinations. The ordinary method fol-
lowed in the examination for confession is to consider
in succession the Ten Commandments of God, the
Commandments of the Church, the Seven Capital
Sins, the duties of one's state of life, the nine ways of
partaking in the sins of others. For persons who have
led a uniform life it will often suffice to recall where
they have been, the persons with whom they have
dealt, the duties or pursuits in which they have been
engaged; how they have behaved on ordinary occa-
sions — as, for instance, when busied in their usual em-
ployment on working-days — and on unusual occa-
sions, such as Sundays and holidays.
As to the daily examination of conscience, two spe- cies must be distinguished, the general and the partic- ular. The former aims at the correction of all kinds of faults, the latter at the avoidance of some particular fault or the acquisition of some particular virtue. For the general examination a good method is laid down by St. Ignatius of Loyola in his "Spiritual Exercises". It contains five points. In the first point we thank God for the benefits received; in the second we ask grace to know and correct our faults; in the third we pass in review the successive hours of the day, noting what faultswe have committed in deed, word, thought, or omission; in the fourth we ask God's pardon; in the fifth we purpose amendment.
Of the particular examination of conscience St. Ignatius is generally considered as the author, or at least as the first who reduced it to system and pro- moted its practice among the faithful. It concen- trates one's attention on some one fault or virtue. On rising in the morning we resolve to avoid a certain fault during the day, or to perform certain acts of a particular virtue. About noon we consider how often we have committed that fault, or practised that vir- tue; we mark the number in a booklet prepared for the purpose, and we renew our resolution for the rest of the day. At night we examine and mark again, and make resolutions for the following day. We thus act like careful business men who watch for a while a special portion of their mercantile transactions to see where losses come in or where greater gain may be secured. St. Ignatius further suggests that we impose upon ourselves some penance for every one of the faults committed, and that we compare the numbers marked each time with those of the preceding day, the total sum at the end of the week with that of the preceding week, etc. (See Conscience; Duty; Sin.)
Text of the Spiritual Exercises of St. Ignatius (London, 1893), 13-19; Rodriguez, Pract. of Christian Perfection (New York, 1S97), I, vii; DE LA Palma. .4 Treatise on the Particular Exam. (tr., London, 18731; DnuzBlCKi, The Tribunal of Conscience (I>ondon. 1884); Bro. Phiup, Subjects of Part. Exam. (New York, 1870); ScHlELER-HEtJSER, Theory and Practice of the Con- fessional (New York, 1905); Lehmkuhl, Theol. Mor. (Freiburg, 1885), II, nn. 341-344.
Charles Coppens.
Examiners, .\postolic, so called because appointed by the .\postolic See for service in Rome. In 1570 Pius V instituted the .\postolic examiners to conduct examinations of candidates for orders and of confes- sors. These examiners, who are chosen by the popC;, take an oath in the presence of the cardinal vicar to discharge their (hitics f:iitlifully. By virtue of a Con- stitution of .\lexandor VII. in lti(32, the examination of tho.>ie who would receive orders is hold in the vicariate, or pal:ice of the cardinal vicar, in the presence of at least three examiners. It is only after consultation with the pope that the cardinal vicar may dispensq
