Firm purpose of amendment and doubtful sins

[Ioana]

Let’s assume you highly doubt (and in fact are almost certain) that a certain act (x) was a sin at all (and if it was wouldn’t be able to say it was mortal or venial) but went and confessed it as “I doubt this and really am not sure but I think that I might’ve done y” and the priest doesn’t comment on it. You aren’t really very serious about not doing x again but you are certainly sure that you don’t want to do y again and since you are almost certain that x is not y then you don’t really plan to avoid x. Would that mean that you didn’t have the firm purpose of amendment required for sacramental absolution?

 

[Gertabelle]

I’m gonna be straight up with you – I have no idea what you are talking about with all this x and y being used in the same sentence with no delineation between the two.

Is x a sin for sure?

Is y a sin for sure?

My head spins trying to figure this out.

If you’re not sure if something is a sin, ask Father, “Is this a sin?” Done. Question answered.

If you’re doubting whether or not your absolution was valid – drop it. Just don’t even go there. If you confessed to the best of your ability at the time, you are forgiven. Done.

Don’t apply all these mental gymnastics after the fact to discern the validity of the sacrament that is already done and gone.

That is the realm of scruples and needs to be avoided like the plague.

 

[Ioana]

I guess I am scrupulous, I mean I knew it since I think like that with some frequency but I’m either too scrupulous or too lax so I’m not sure when I’m being which. I don’t even know if I intended to do it again but I don’t remember so I’m just picking the worst case scenario but I’m asking since I felt weirdly bad after receiving Communion today but I guess it was my impression only. Cheers and have a good day/morning/evening/night.

 

[Gertabelle]

Push those thoughts away – they are not helping you AT ALL! – by focusing your mind on other things.

Read the parable of the Prodigal Son and pray through it. Meditate on it a few minutes everyday. Put yourself in the story – as an observer, as the sinful child, as the loving father, however you relate to it that day.

Memorize some of the praise Psalms. Put other things into your head.

A blessed and beautiful Advent to you! Christ comes to us in poverty, and he comes to us in our poverty.

 

[Vico]

Let’s assume you highly doubt (and in fact are almost certain) that a certain act (x) was a sin at all (and if it was wouldn’t be able to say it was mortal or venial) but went and confessed it as “I doubt this and really am not sure but I think that I might’ve done y” and the priest doesn’t comment on it. You aren’t really very serious about not doing x again but you are certainly sure that you don’t want to do y again and since you are almost certain that x is not y then you don’t really plan to avoid x. Would that mean that you didn’t have the firm purpose of amendment required for sacramental absolution?

You need to make a reasonable effort to determine it the act is a sin before doing it! Not to do so is described in the Catechism as culpable ignorance:

1791 This ignorance can often be imputed to personal responsibility. This is the case when a man "takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin."59 In such cases, the person is culpable for the evil he commits.

1793 If - on the contrary - the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imputed to him.

1801 Conscience can remain in ignorance or make erroneous judgments. Such ignorance and errors are not always free of guilt.

When you determine if it is sinful you will discover the gravity of it. That one has a purpose of amendment for and contrition for a sin is required for confession of it, mortal or venial, but even only one venial sin among others, can be confessed. See Baltimore Catechism answer for proper disposition:

Q. 607. Give an example of the “right dispositions” for Penance and for the Holy Eucharist.
A. The right dispositions for Penance are:

1. To confess all our mortal sins as we know them;
2. To be sorry for them, and
3. To have the determination never to commit them or others again.

Q. 782. What should one do who has only venial sins to confess?
A. One who has only venial sins to confess should tell also some sin already confessed in his past life for which he knows he is truly sorry; because it is not easy to be truly sorry for slight sins and imperfections, and yet we must be sorry for the sins confessed that our confession may be valid – hence we add some past sin for which we are truly sorry to those for which we may not be sufficiently sorry.

 

[Lee1]

Totally agree with Gertabel, let it go.

I’ve confessed missing a day of obligation a few times I’m ashamed to say and I wasn’t always that sorry, mainly because I had an obligation elsewhere. God knows our hearts as we say repeatedly, the fact that you’ve been obedient to the faith is a good positive alone, and actually the fact that you’ve been asking here shows that you are contrite too doesn’t it.

Also we need to ensure that we are in a state of grace when receiving too, very important.
God bless.

 

[Ioana]

Yup, I literally received minutes after Confession so that’s what made me doubt it more strongly.

 

[Lee1]

You’re fine.
Remember your priest isn’t just a man in confession, he has the authority to absolve you of your confessed sins.

 

[Ioana]

Yeah, I thought long and hard about stuff like this before and never could quite determine things about those particular situations that crop up. It’s essentially about putting yourself in a near occasion of sin and what constitutes a near occasion. Sometimes (I have a weird imagination) I imagine what would happen if I meet certain people in certain places and contexts. One of those places and contexts could’ve potentially led me to imagining a person that I find somewhat attractive and that may lead me to have a slightly weird uncomfortable feeling but it has never led to anything more and it’s the same feeling I get in all sorts of weird contexts, like when I’m angry or sometimes simply from seeing a person’s face, I wouldn’t quite call it arousal but it isn’t quite normal yet so when that happens I look away. All the “mights” (ie I might imagine this person and I might have this weird feeling and I might feel uncanny) sounded too much to be a near occasion to me but I wasn’t sure so I figured I’d mention it and then generally roughly avoid thinking about that place as much but not with the same determination I’d avoid thinking about a naked body or something like that if that makes sense.

 

[edward_george1]

If you are scrupulous, you need to seek the help of a priest and perhaps a counselor. Asking questions on the internet will only further these issues, as it will feed the constant need for reassurance.

You are in my prayers.

-Fr ACEGC