305. When is a person obliged to confess mortal sins?

305. When is a person obliged to confess mortal sins? 

(Comp 305) Each of the faithful who has reached the age of discretion is bound to confess his or her mortal sins at least once a year and always before receiving Holy Communion.

 “In brief”

(CCC 1488) To the eyes of faith no evil is graver than sin and nothing has worse consequences for sinners themselves, for the Church, and for the whole world.

To deepen and explain

(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" (Cf.  CIC, Can. 989; Council of Trent (1551): DS 1683; DS 1708). 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 (Cf. Council of Trent (1551): DS 1647; 1661; CIC, can. 916; CCEO, can. 711). Children must go to the sacrament of Penance before receiving Holy Communion for the first time (Cf. CIC, can. 914).     

On reflection

(CCC 2042) The first precept (“You shall attend Mass on Sundays and holy days of obligation and rest from servile labor") requires the faithful to sanctify the day commemorating the Resurrection of the Lord as well as the principal liturgical feasts  honoring the mysteries of the Lord, the Blessed Virgin Mary, and the saints; in the first place, by participating in the Eucharistic celebration, in which the Christian community is gathered, and by resting from those works and activities which could impede such a sanctification of these days (Cf. CIC, cann. 1246-1248; CCEO, cann. 880 § 3, 881 §§ 1, 2, 4). The second precept (“You shall confess your sins at least once a year.") ensures preparation for the Eucharist by the reception of the sacrament of reconciliation, which continues Baptism's work of conversion and forgiveness (Cf. CIC, can. 989; CCEO, can. 719). The third precept (“You shall receive the sacrament of the Eucharist at least during the Easter season.") guarantees as a minimum the reception of the Lord's Body and Blood in connection with the Paschal feasts, the origin and center of the Christian liturgy (Cf. CIC, can. 920; CCEO, cann. 708; 881 § 3). (CCC 1386) Before so great a sacrament, the faithful can only echo humbly and with ardent faith the words of the Centurion: "Domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur anima mea" ("Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed.") (Roman Missal, response to the invitation to communion; cf. Mt 8:8) and in the Divine Liturgy of St. John Chrysostom the faithful pray in the same spirit: O Son of God, bring me into communion today with your mystical supper. I shall not tell your enemies the secret, nor kiss you with Judas' kiss. But like the good thief I cry, "Jesus, remember me when you come into your kingdom." 

(Next question: Why can venial sins also be the object of sacramental confession?)

304. Which sins must be confessed?

304. Which sins must be confessed? 

(Comp 304) All grave sins not yet confessed, which a careful examination of conscience brings to mind, must be brought to the sacrament of Penance. The confession of serious sins is the only ordinary way to obtain forgiveness.

“In brief”

(CCC 1493) One who desires to obtain reconciliation with God and with the Church, must confess to a priest all the unconfessed grave sins he remembers after having carefully examined his conscience. The confession of venial faults, without being necessary in itself, is nevertheless strongly recommended by the Church. 

To deepen and explain

(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): DS 1680 (ND 1626); cf. Ex 20:17; Mt 5:28). 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): DS 1680 (ND 1626); cf. St. Jerome, In Eccl. 10, 11: PL 23:1096).   

On reflection

(CCC 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. 

(Next question: When is a person obliged to confess mortal sins?)

303. What are the acts of the penitent? (part 3 continuation)

303. What are the acts of the penitent? (part 3 continuation)    

(Comp 303 repetition) They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

 “In brief”

(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."

To deepen and explain

(CCC 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 (Cf. Council of Trent (1551): DS 1712). 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."    

On reflection

(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" (Rom 8:17; Rom 3:25; 1 Jn 2:1-2; cf. Council of Trent (1551): DS 1690). 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): DS 1691; cf. Phil 4:13; 1 Cor 1:31; 2 Cor 10:17; Gal 6:14; Lk 3:8). [END]

(Next question: Which sins must be confessed?)

303. What are the acts of the penitent? (part 2 continuation)

303. What are the acts of the penitent? (part 2 continuation)   

(Comp 303 repetition) They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

 “In brief”

(CCC 1489) To return to communion with God after having lost it through sin is a process born of the grace of God who is rich in mercy and solicitous for the salvation of men. One must ask for this precious gift for oneself and for others. (CCC 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.    

To deepen and explain

 (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" (Cf.  CIC, Can. 989; Council of Trent (1551): DS 1683; DS 1708). 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 (Cf. Council of Trent (1551): DS 1647; 1661; CIC, can. 916; CCEO, can. 711). Children must go to the sacrament of Penance before receiving Holy Communion for the first time (Cf. CIC, can. 914).    

On reflection

(CCC 1458) Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church (Cf. Council of Trent: DS 1680; CIC, can. 988 § 2). 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 (Cf. Lk 6:36): 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: PL 35, 1491). [IT CONTINUES]

 (The question: What are the acts of the penitent? continues)

303. What are the acts of the penitent? (part 1)

303. What are the acts of the penitent?  (part 1)     

(Comp 303) They are: a careful examination of conscience; contrition (or repentance), which is perfect when it is motivated by love of God and imperfect if it rests on other motives and which includes the determination not to sin again; confession, which consists in the telling of one’s sins to the priest; and satisfaction or the carrying out of certain acts of penance which the confessor imposes upon the penitent to repair the damage caused by sin.

 “In brief”

(CCC 1487) The sinner wounds God's honor and love, his own human dignity as a man called to be a son of God, and the spiritual well-being of the Church, of which each Christian ought to be a living stone. 

To deepen and explain

(CCC 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): DS 1676). (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 (Cf. Council of Trent (1551): DS 1677). (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 (Cf. Council of Trent (1551): DS 1678; 1705).    

On reflection

(CCC 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): DS 1673). (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 moral catechesis of the Gospels and the apostolic Letters, such as the Sermon on the Mount and the apostolic teachings (Cf. Mt 5-7; Rom 12-15; 1 Cor 12-13; Gal 5; Eph 4-6; etc.). [IT CONTINUES]   

(The question: What are the acts of the penitent? continues)