T
thistle
Guest
A person might be able to fool a priest but they can’t fool God so the absolution in such a case would be invalid as would the whole Confession.
Does the confession of sin alone provide forgiveness or do you have to mean it?
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po18guy
Well-known member
God already knows each sin you have confessed, and probably many more that you are not aware of. For this reason, we must examine our consciences before confessing, knowing that sin - and nothing else - separates us form God. To relate sins for the superficial and mechanical purpose of confessing them would risk falling into the practice of superstition, which is yet another sin.
We are called to repent. If we are not truly sorry, and have no intention of avoiding the sin, then we are not repentant.
The factual confession of sin, without repentance, is akin to “inviting Jesus into your heart” while making or taking no other steps, and producing no fruits of such an invitation. It is null and void, as God knows our hearts. It is nothing more than lip service.
Some really good and illuminating reading in the catechism.
A
ANV
Guest
Just to clear things up, I’m not asking on a personal level, just for general information and knowledge, I don’t go to confession and I wouldn’t deceive a priest, I was in a Catholic school and students were obliged to go to confession, that means not necessarly every time you go to confess means it’s for sincere reasons or based on someone’s intention. Does the act of verbal confession alone even when it’s not sincere gives you forgiveness?
H
hu324b
Guest
Repentance is required or at the very least an attempt at it
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ANV
Guest
Ok great:thumbsup:
J
jcrichton
Guest
Hi!
Exactly my point!
While the Sacrament of Confession takes effect as a Sacrament only at the Priest’s pronouncement of Absolution, the Penitent must actually be a true Repentant… when we enter into the Confessional (or the place being used to hear Confession) we are truly entering into God’s Presence as described in Isaiah 1:18-19… we are met by God in the person of the Priest and we engage Him in our Confession–that’s why it is so important to take advantage of the Sacrament as many times as it may be necessary, during our daily life… and that is also why, after receiving Absolution, we feel that an enormous weight has been lifted from us as soon as the Priest Blesses us and sends us on our way… as Christ said ‘great joy in Heaven when even just one sinner Turns Back to God!’ (paraphrased)
Maran atha!
Angel
J
jcrichton
Guest
Hi!
…what you are describing is the Catholic school attempt to create in the students the cognition of the importance of the Sacrament… I am sure that most kids (specially with the influence of videos and games, as well as the loose morals that society has been adopting), have endeavored into the culture of “whatever” and “just do it;” these cultures present unrighteousness as the badge of courage that every adolescent must embrace… the Church, through the school, wants to make sure that our children learn to humble themselves before God and reject sin in all its unrighteousness.
Clearly, those who (in the past they might have been called knuckleheads or smart-alecks) reject authority would reject engaging in true Confession–peer pressure also plays a part as there would be those who would break the sacredness of the Sacrament in an attempt to mock the Church, the Priest or their teachers/school (big man/woman on campus).
…in any case… the Sacrament requires “truth” as the currency–falsehood, disrespect, and ignorance are not credited as “acceptable.”
Maran atha!
Angel
D
De_Maria
Guest
No.
According to the Catechism, three elements are necessary in order for you to receive the forgiveness:
- The most important of these is “contrition”.
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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."50
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.51
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.52
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.53*
- Then, the act of confession is required. Confession means to ask forgiveness for the sin committed, admitting one’s guilt and expressing one’s contrition:
*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.
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."54
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."55
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."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.57 Children must go to the sacrament of Penance before receiving Holy Communion for the first time.58
1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church.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:60
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.61*
- One must pay for one’s sin. In other words, if you break someone’s window, you must pay for it and make it right. If you steal something, you must bring it back. Otherwise, you’re not really sorry.
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.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.”
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