Whether every one will be able to read all that is in another's conscience?

❌ Objection 1 : It seems that it will be impossible for every one to read all that is in another's conscience. For the knowledge of those who rise again will not be clearer than that of the angels, equality with whom is promised us after the resurrection (Mt. 22:30). Now angels cannot read one another's thoughts in matters dependent on the free-will, wherefore they need to speak in order to notify such things to one another [*Cf. FP, Question [107]]. Therefore after rising again we shall be unable to read what is contained in another's conscience.

❌ Objection 2 : Further, whatever is known is known either in itself, or in its cause, or in its effect. Now the merits or demerits contained in a person's conscience cannot be known by another in themselves, because God alone enters the heart and reads its secrets. Neither will it be possible for them to be known in their cause, since all will not see God Who alone can act on the will, whence merits and demerits proceed. Nor again will it be possible to know them from their effect, since there will be many demerits, which through being wholly blotted out by repentance will leave no effect remaining. Therefore it will not be possible for every one to know all that is in another's conscience.

❌ Objection 3 : Further, Chrysostom says (Hom. xxxi in Ep. ad Hebr.), as we have quoted before (Sent. iv, D, 17): "If thou remember thy sins now, and frequently confess them before Cod and beg pardon for them, thou wilt very soon blot them out; but if thou forget them, thou wilt then remember them unwillingly, when they will be made public, and declared before all thy friends and foes, and in the presence of the holy angels." Hence it follows that this publication will be the punishment of man's neglect in omitting to confess his sins. Therefore the sins which a man has confessed will not be made known to others.

❌ Objection 4 : Further, it is a relief to know that one has had many associates in sin, so that one is less ashamed thereof. If therefore every one were to know the sin of another, each sinner's shame would be much diminished, which is unlikely. Therefore every one will not know the sins of all.