Is it bad to not go to confession when you have venial sins?

[fakename]

Now it is not obligatory to confess venial sins.

But still I have questions about why this is so.

For instance, sometimes, recently, I’ve been getting really tired and this keeps me from confessing venial sins. But I’m wondering if it is bad to allow a purely physical weakness to disrupt the soul’s good? After all the soul is more important -sometimes it can be quite difficult to find the mean in these things.

I suppose there is so way that rest is good for the soul too but how do we know where to draw the line?

 

[teachccd]

While the confessing of venial sins is not obligatory it is advisable. The Sacrament of Reconciliation is a sacrament of healing. If we were to use our physical bodies as an example we would not wait to seek medical care except only in a life threatening situation. We see the doctor for check-ups so that we can avoid any potential for a life threatening disease. The same with confession. We also receive the graces of the sacrament which will strenghthen us in our weaknesses and help us to reject the glamour of evil.

I am not sure what you mean about being too tired to confess your venial sins. But, in any case, it is a good idea to make regular use of the sacrament. The Church teaches that you only have to confess mortal sins because that is the normative way to have them absolved but God wants us to say, “I’m sorry” for the little offenses as well. God bless you… teachccd

 

[Pfaffenhoffen]

Now it is not obligatory to confess venial sins.

But still I have questions about why this is so.

For instance, sometimes, recently, I’ve been getting really tired and this keeps me from confessing venial sins. But I’m wondering if it is bad to allow a purely physical weakness to disrupt the soul’s good? After all the soul is more important -sometimes it can be quite difficult to find the mean in these things.

I suppose there is so way that rest is good for the soul too but how do we know where to draw the line?

Do not draw lines.
Do the best you can!

 

[Joe_Kelley]

I used to tell my classes that one is only obliged to confess mortal sins, and one is only obliged to go to the dentist when one must have a rotten tooth dug out. However, if one goes to the dentist regularly he won’t have rotten teeth that must be dug out. Likewise, if one repents and confesses venial sins regularly, one won’t fall prey to mortal sins.

 

[fakename]

I used to tell my classes that one is only obliged to confess mortal sins, and one is only obliged to go to the dentist when one must have a rotten tooth dug out. However, if one goes to the dentist regularly he won’t have rotten teeth that must be dug out. Likewise, if one repents and confesses venial sins regularly, one won’t fall prey to mortal sins.

It sounds reasonable to go to get spiritual check ups as one gets physical check ups, but the reasonable is obligatory since the reasonable is human action.

Therefore reasonable spiritual check ups (confessing venial sins) are obligatory and yet they are not. So why not? That’s a part of my question.

 

[fakename]

I am not sure what you mean about being too tired to confess your venial sins. But, in any case, it is a good idea to make regular use of the sacrament. The Church teaches that you only have to confess mortal sins because that is the normative way to have them absolved but God wants us to say, “I’m sorry” for the little offenses as well. God bless you… teachccd

well I’m simply presenting an objection against not confessing on the condition that one feels tired. The reason is that we should be more worried about our soul than our bodily weariness since the soul is more important and one worries more about what is more important.

And the more important is done first so we should go to confession before we sleep or rest.

But that’s clearly not true all the time, venial sins don’t have to be confessed and I ask why not?

So as a hypothesis I later wrote that perhaps all reasonable rest is moral, and what is moral is good for the soul. So perhaps rest is good for the soul. But is it good enough to take precedence over confession?

And so my question still stands.

 

[Bookcat]

CCC

1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church. 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

---

Venial sins can also be forgiven in many ways …Holy Communion, prayer, act of contrition, devote use of holy water, reading Sacred Scripture …acts of love etc etc…do not wait for confession.

 

[JRKH]

I used to tell my classes that one is only obliged to confess mortal sins, and one is only obliged to go to the dentist when one must have a rotten tooth dug out. However, if one goes to the dentist regularly he won’t have rotten teeth that must be dug out. Likewise, if one repents and confesses venial sins regularly, one won’t fall prey to mortal sins.

Great Analogy!!!

Peace
James

 

[fakename]

user "Bookcat":

Venial sins can also be forgiven in many ways …Holy Communion, prayer, act of contrition, devote use of holy water, reading Sacred Scripture …acts of love etc etc…do not wait for confession.

Can one do penance for venial sins outside of confession?

 

[thistle]

Can one do penance for venial sins outside of confession?

There is no penance for venial sins since you do not have to confess them.
A daily act of contrition removes venial sins.

You can voluntarily do penance any time you want.

 

[Bookcat]

Can one do penance for venial sins outside of confession?

Yes. Indeed one is to do penance for all ones sins beyond what is given in confession.

Such as during the penitential days of the year.

And one can gain indulgences (though one does need to confess within 20 days for plenary indulgences).

Catechism:

V. 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,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."32

1435 Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right,33 by 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.34

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."35

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.

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.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).

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: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.

scborromeo.org/ccc/p2s2c2a4.htm#V

 

[Bookcat]

There is no penance for venial sins since you do not have to confess them.

Yes there is…

Both from confession and otherwise.

But you likely mean (as you note that one can do penance anytime at the end) one is not “given” penance like in confession for sins not confessed. I note the above for clarification.

 

[Bookcat]

Can one do penance for venial sins outside of confession?

Yes. Indeed one is to do penance for all ones sins beyond what is given in confession.

Such as during the penitential days of the year…

And one can gain indulgences (though one does need to confess within 20 days for plenary indulgences).

Catechism:

V. 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,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."32

1435 Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right,33 by 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.34

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."35

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.

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.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).

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: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.

scborromeo.org/ccc/p2s2c2a4.htm#V

 

[thistle]

Yes there is…

Both from confession and otherwise.

But you likely mean (as you note that one can do penance anytime at the end) one is not “given” penance like in confession for sins not confessed. I note the above for clarification.

Yes that’s what I mean.