232. Essential elements of every confession

Essential elements of every confession

YOUCAT Catechism + Catechism of the Catholic Church Lesson 232

Ave Maria series

232  What must I bring to a confession?

Essential elements of every confession are an examination of conscience, contrition, a purpose of amendment, confession, and penance.  [1450-1460; 1490-1492; 1494]

Penitents await their turn to enter the confessional to be reconciled with God.…..232

The examination of conscience should be done thoroughly, but it can never be exhaustive.  No one can be absolved from his sin without real contrition, merely on the basis of “lip-service”.  Equally indispensable is the purpose of amendment, the resolution not to commit that sin again in the future.  The sinner absolutely must declare the sin to the confessor and, thus, confess to it.  The final essential element of confession is the atonement or penance that the confessor imposes on the sinner to make restitution for the harm done.

“If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”  John 20:23

“Repentance results from a knowledge of the truth.”  Thomas Stearns Elliot (1888-1965, American-English poet)

“A sign of sincere repentance is avoiding the occasion of sin.”  St. Bernard of Clairvaux (1090-1153)   

[1450-1460; 1490-1492; 1494]

THE ACTS OF THE PENITENT

1450  "Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction."(Roman Catechism II,V,21; cf. Council of Trent (1551): Denzinger-Schönmetzer 1673.)⁴⁹–Catechism of the Catholic Church, Second Edition

Contrition

1451  Among the penitent's acts contrition occupies first place. Contrition is "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again."(Council of Trent (1551): Denzinger-Schönmetzer 1676.)⁵⁰–CCC

1452  When it arises from a love by which God is loved above all else, contrition is called "perfect" (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.(compare Council of Trent (1551): Denzinger-Schönmetzer 1677.)⁵¹–CCC

1453  The contrition called "imperfect" (or "attrition") is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin's ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.(compare Council of Trent (1551): Denzinger-Schönmetzer 1678; 1705.)⁵²–CCC

1454  The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. The passages best suited to this can be found in the Ten Commandments, the moral catechesis of the Gospels and the apostolic Letters, such as the Sermon on the Mount and the apostolic teachings.(compare Matthew 5-7; Romans 12-15; 1 Corinthians 12-13; Galatians 5; Ephesians 4-6; etc.)⁵³–CCC

The confession of sins

1455  The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible. –CCC

1456  Confession to a priest is an essential part of the sacrament of Penance: "All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly."(Council of Trent (1551): Denzinger-Schönmetzer 1680 (ND 1626); compare Exodus 20:17; Matthew 5:28.)⁵⁴–CCC

When Christ's faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission through the mediation of the priest, "for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal what it does not know."(Council of Trent (1551): Denzinger-Schönmetzer 1680 (ND 1626); compare St. Jerome, In Eccl. 10,11:Patrologia Latina 23:1096.)⁵–CCC

1457   According to the Church's command, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year."(compare Codex Iuris Canonici, can 989; council of Trent (1551): Denzinger-Schönmetzer 1683; DS 1708.)⁵⁶   Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.(compare Council of Trent (1551): Denzinger-Schönmetzer 1647; 1661; Codex Iuris Canonici, can. 916; Corpus Canonum Ecclesiarm Orientalium, can. 711.58)⁵⁷ Children must go to the sacrament of Penance before receiving Holy Communion for the first time.(compareCodex Iuris Canonici, can. 914.)⁵⁸–CCC

1458  Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church.(compare Council of Trent: Denzinger-Schönmetzer 1680; Codex Iuris Canonici, can. 988 § 2.)⁵⁹   Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father's mercy, we are spurred to be merciful as he is merciful(compare Luke 6:36.)⁶⁰–CCC

Whoever confesses his sins . . . is already working with God. God indicts your sins; if you also indict them, you are joined with God. Man and sinner are, so to speak, two realities: when you hear "man" - this is what God has made; when you hear "sinner" - this is what man himself has made. Destroy what you have made, so that God may save what he has made. . . . When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works. The beginning of good works is the confession of evil works. You do the truth and come to the light.(St. Augustine, In Jo. ev. 12,13:Patrologia Latina 35,1491.)⁶¹–CCC

Satisfaction

1459  Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.(compare Council of Trent (1551): Denzinger-Schönmetzer 1712.)⁶² Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance." –CCC

1460  The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him."(Romans 8:17; Rom 3:25; 1 John 2:1-2; compar Council of Trent (1551): Denzinger-Schönmetzer 1690.)⁶³–CCC

The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of "him who strengthens" us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth "fruits that befit repentance." These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.(Council of Trent (1551): Denzinger-Schönmetzer 1691; compare Philippians 4:13; 1 Corinthians 1:31; 2 Cor 10:17; Galatians 6:14; Luke 3:8.)⁶⁴–CCC

IN BRIEF

1490  The movement of return to God, called conversion and repentance, entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future. Conversion touches the past and the future and is nourished by hope in God's mercy. –CCC

1491  The sacrament of Penance is a whole consisting in three actions of the penitent and the priest's absolution. The penitent's acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation. --CCC

1492  Repentance (also called contrition) must be inspired by motives that arise from faith. If repentance arises from love of charity for God, it is called "perfect" contrition; if it is founded on other motives, it is called "imperfect." –CCC

1494  The confessor proposes the performance of certain acts of "satisfaction" or "penance" to be performed by the penitent in order to repair the harm caused by sin and to re-establish habits befitting a disciple of Christ. –CCC

Sacrament  Confession recon

231. Forgiveness of sin

Forgiveness of sin

YOUCAT Catechism + Catechism of the Catholic Church Lesson 231

Ave Maria series

231What are the two basic elements required for the forgiveness of a Christian’s sins to occur in the sacrament of Penance?

What is required for the forgiveness of sins is the person who undergoes conversion and the priest who in God’s name gives him absolution from his sins.   

“Diary” is the name of the book of Saint Faustina from which the following paragraph was copied.…..230

(Jesus says) “Write, speak of My mercy.  Tell souls where they are to look for solace; that is, in the Tribunal of Mercy, the Sacrament of Reconciliation.  There the greatest miracles take place and are incessantly repeated.  To avail oneself of this miracle, it is not necessary to go on a great pilgrimage or to carry out some external ceremony; it suffices to come with faith to the feet of My representative and to reveal to him one’s own misery, and the miracles of Divine Mercy will be fully demonstrated. Were a soul to become like a decaying corpse so that from a human standpoint, there would be no hope of restoration and everything would already be lost, it is not so with God.  The miracle of Divine Mercy restores that soul in full.  Oh, how miserable are those who do not take advantage of the miracle of God’s mercy! You will call out in vain, but it will be too late.” -- from Divine Mercy in My Soul, Diary of Saint Maria Faustina Kowalska, paragraph 1448

Saint Faustina  Divine Mercy

230 What is penance?

YOUCAT Catechism + Catechism of the Catholic Church Lesson 230

Ave Maria series

230 What is penance?

Penance is making restitution or satisfaction for a wrong that has been committed.  Penance must not take place exclusively in my head; I must express it in acts of charity and in solidarity with others.  One does penance also by praying, fasting, and supporting the poor spiritually and materially.  [1434-1439]

Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving.” …..230

Penance is often misunderstood.  It has nothing to do with low self-esteem or scrupulosity.  Penance is not brooding over what a bad person I am.  Penance frees and encourages us to make a new start.

“After a fall, stand up again right away!  Do not leave sin in your heart for even a moment!”  St. John Vianney (1786-1859)

“God esteems repentance so highly that the slightest repentance in the world, as long as it is genuine, causes him to forget any kind of sin, so that even the devils would have all their sins forgiven if only they could have remorse.”  St. Francis of De Sales (1567-1622)

[1434-1439]

THE MANY FORMS OF PENANCE IN CHRISTIAN LIFE

1434 The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving,(compare Tobit 12:8; Matthew 6:1-18.)³¹  which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the practice of charity "which covers a multitude of sins."(1 Pet 4:8; compare James 5:20.)³²–Catechism of the Catholic Church

1435  Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right,(compare Amos 5:24; Isaiah 1:17.)³³by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance.(compare Luke 9:23.)³⁴--CCC

1436  Eucharist and Penance.Daily conversion and penance find their source and nourishment in the Eucharist, for in it is made present the sacrifice of Christ which has reconciled us with God. Through the Eucharist those who live from the life of Christ are fed and strengthened. "It is a remedy to free us from our daily faults and to preserve us from mortal sins."(Council Of Trent (1551): Denzinger-Schönmetzer 1638.)³⁵–CCC

1437  Reading Sacred Scripture, praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our sins. --CCC

1438  The seasons and days of penance in the course of the liturgical year (Lent, and each Friday in memory of the death of the Lord) are intense moments of the Church's penitential practice.(compare Sacrosanctum Concilium 109-110; Codex Iuris Canonici, cann. 1249-1253; Corpus Canonum Ecclesiarum Orientalium, Cann. 880-883.)³⁶  These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works). --CCC

1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father(compare Luke 15:11-24.)³⁷; the fascination of illusory freedom; the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine; and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way. –CCC

JT  Prayer-Fasting

229. Conversion and repentance

Conversion and repentance

YOUCAT Catechism + Catechism of the Catholic Church Lesson 229

Ave Maria series

229  What prepares a person for repentance?

The insight into one’s personal guilt produces a longing to better oneself; this is called contrition. We arrive at contrition when we see the contradiction between God’s love and our sin.  Then we are full of sorrow for our sins; we resolve to change our life and place all our hope in God’s help.  [1430-1433, 1490]

St. Gregory Nazianzen (330-390) who stated, “Penance is the second Baptism, the baptism of tears.”  Saint Gregory Nazianzenwas a 4th-century Archbishop of Constantinople.St. Gregory made a significant impact on the shape of Trinitarian theology among both Greek and Latin-speaking theologians, and he is remembered as the "Trinitarian Theologian. …..229

The reality of sin is often repressed.  Some people even think that guilt feelings should be dealt with in a merely psychological way.  But genuine guilt feelings are important.  It is like driving an automobile: When the speedometer indicates that the speed limit has been exceeded, the speedometer is not responsible, but the driver is.  The closer we come to God, who is all light, the clearer our dark sides come to light also. Yet God is not a light that burns but, rather, a light that heals.  That is why repentance impels us to go into the light in which we will be completely healed.  312

“Love covers a multitude of sins.”  1 Peter 4:8

[1430-1433, 1490]

INTERIOR PENANCE

1430  Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance.(compare Joel 2:12-13; Isaiah 1:16-17; Matthew 6:1-6; Matt 16-18.)²³–Catechism of the Catholic Church, Second Edition

1431  Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart).(compare Council Of Trent (1551): Denzinger-Schönmetzer 1676-1678; 1705; compare Roman Catechism, II,V,4.)²⁴–CCC

1432  The human heart is heavy and hardened. God must give man a new heart. (compare Ezekiel 36:26-27.)²⁵ Conversion is first of all a work of the grace of God who makes our hearts return to him: "Restore us to thyself, O LORD, that we may be restored!" (Lamentations 5:21.)²⁶ God gives us the strength to begin anew. It is in discovering the greatness of God's love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from him. The human heart is converted by looking upon him whom our sins have pierced(compare John 19:37; Zechariah 12:10.)²⁷–CCC

Let us fix our eyes on Christ's blood and understand how precious it is to his Father, for, poured out for our salvation it has brought to the whole world the grace of repentance.(St. Clement Of Rome, Ad Cor. 7,4:Patrologia Graeca 1,224.)28–CCC

1433  Since Easter, the Holy Spirit has proved "the world wrong about sin," (compare John 16:8-9.)²⁹ i.e., proved that the world has not believed in him whom the Father has sent. But this same Spirit who brings sin to light is also the Consoler who gives the human heart grace for repentance and conversion.(compare John 15:26; Acts of the Apostles 2:36-38; John Paul II, Dominum et Vivificanum 27-48.)³⁰–CCC

IN BRIEF

1490 The movement of return to God, called conversion and repentance, entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future. Conversion touches the past and the future and is nourished by hope in God's mercy. –CCC

Saint  Theologian Icon of

228. Jesusentrusted the exercise of the power of absolution to the apostolic ministry.

Jesusentrusted the exercise of the power of absolution to the apostolic ministry.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 228

Ave Maria series

228  Who can forgive sins?

God alone can forgive sins. Jesus could say “Your sins are forgiven”(Mark 2:5)only because he is the Son of God.  And priests can forgive sins in Jesus’ place only because Jesus has given them that authority.  [1441-1442]

At Capernaum, Jesus forgives the sins of a paralyzed man. Woodcut by Bernhard Rode 1780.…..228

Many people say, “I can go directly to God; why do I need a priest?”  God, though, wants it otherwise.  We rationalize our sins away and like to sweep things under the rug. That is why God wants us to tell our sins and to acknowledge them in a personal encounter.  Therefore, the following words from the Gospel are true of priests: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (John 20:23).

 [1441-1442]

THE SACRAMENT OF PENANCE AND RECONCILIATION

Only God forgives sin

1441 Only God forgives sins.(compare Mark 2:7.)³⁹   Since he is the Son of God, Jesus says of himself, "The Son of man has authority on earth to forgive sins" and exercises this divine power: "Your sins are forgiven."(Mark 2:5,10; Luke 7:48.)⁴⁰   Further, by virtue of his divine authority he gives this power to men to exercise in his name.(compare John 20:21-23.)⁴¹–Catechism of the Catholic Church, Second Edition

1442  Christ has willed that in her prayer and life and action his whole Church should be the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of his blood. But he entrusted the exercise of the power of absolution to the apostolic ministry which he charged with the "ministry of reconciliation." (2Corinthians 5:18.)⁴²  The apostle is sent out "on behalf of Christ" with "God making his appeal" through him and pleading: "Be reconciled to God."(2 Corinthians 5:20.)⁴³–CCC

JT  Cures Healing