FYI
'If the penitent, through forgetfulness or for some lawful reason, without any blame attaching to him, omits to mention something which is necessary for the integrity of the confession, he is bound to disclose it on the next occasion; for, by the decision of the Council of Trent, each and every mortal sin of which one is conscious must be mentioned, that it may be directly remitted; hence if sins occur to the mind which have not yet been confessed, they must be submitted to the power of the keys. Thus Alexander VII condemned the proposition: Sins which have been forgotten or omitted in confession on account of instant danger to life or for any other reason, need not be mentioned in the next confession (cf. Prop. 11 damn.).'
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Theory and Practice of the ConfessionalI. Mortal sins omitted without fault are and remain materia necessaria of confession, or the objective duty of confessing them remains binding as before.
These sins are, of course, really forgiven, but, as we have already observed, only indirectly or per concomitantiam through their connection with the other mortal sins which have been confessed and directly remitted. In the Sacrament of Penance the remission of sins is effected by the absolution; but sins which have not been mentioned do not directly fall under the absolution since, properly speaking, they are unaffected by the sentence pronounced by a judge who knew nothing about them.
Nevertheless the absolution pronounced rite et valide over certain sins is effectual because it is sacramental and because in God's providence no remission of sin takes place without an influx of sanctifying grace into the soul which presents no obex. Now sanctifying grace removes the whole reatus culpce mortalis and restores a man to perfect friendship with God and to his claim in the heavenly kingdom. Thus valid absolution produces sanctifying grace in the soul and consequently the remission of all mortal sins staining the soul, even those inculpably forgotten.
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Theory and Practice of the Confessional