[De veritate dicenda aut tacenda]

They would rouse themselves, avoiding the fault and the punishment alike. If, however, ordered charity and the infirm boldness and rebellion of the one confessing—acting as an impetus toward a greater evil—demanded something else to dissimulate or to act more mildly, then it is to be imputed not to the physician but to the sick person. Indeed, according to Augustine in the first book of the De civitate dei City of God, it proceeds from the root of charity, not from the tinder of iniquity. For then, in such a case, the good of the sick person himself is sought and procured, so that he does not fall into something worse, or into the defense of sin, or into the offense of the pious, or into despair. For this is not to be silent about the truth, but to take precautions against a graver offense. Nevertheless, let this be intended by the confessor entirely and not feignedly, and let not self-love or human fear hide under the color of piety, regarding which the just searcher of hearts alone will have the authority to deliver judgment. I do not, however, dare to pronounce that anyone who behaves more slowly and sluggishly in the office of confessor, wrapped in some human fear, always incurs a mortal fault, provided that he knew the one confessing could be improved by his admonition, and he would not want to omit it for any indignation or to avoid loss, especially where he could free him from mortal fault or where there is fear regarding the danger of the community. Nevertheless, let everyone watch himself carefully so that he does not deceive himself and so that he may later render an account to God for the laying on of hands; because he occupies the seat of God, whose office he performs—not a man’s—heeding this prophetic sentence: "Woe to those who sew cushions under every arm and make pillows under the head of every age to capture souls. And when you captured the souls of my people, you were enlivening their souls and violating me to my people."