The Catechism of the Catholic Church states: “Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin” (no.1863).
Since venial sins stunt our spiritual growth in these ways, Pope John Paul II clearly stated: “Though the Church knows and teaches that venial sins are forgiven in other ways too – for instance, by acts of sorrow, works of charity, prayer, penitential rites – she does not cease to remind everyone of the special usefulness of the sacramental moment for these sins too. The frequent use of the sacrament – to which some categories of the faithful are in fact held – strengthens the awareness that even minor sins offend God and harm the Church, the body of Christ. Its celebration then becomes for the faithful “the occasion and the incentive to conform themselves more closely to Christ and to make themselves more docile to the voice of the Spirit.” [Ordo Paenitentiae, 7b] Above all it should be emphasized that the grace proper to the sacramental celebration has a great remedial power and helps to remove the very roots of sin” (Reconciliatio et Paenitentia, no. 32). He also said, “The sphere of the use of the sacrament of reconciliation cannot be reduced to the mere hypothesis of grave sins… we recall that confession periodically renewed, the so-called confession ‘of devotion’, has always accompanied the ascent to holiness in the Church” (Address to priests at the beginning of Lent, 1981).
On 13 March 1999 he told the priests who were hearing confessions in the basilicas of Rome: “It should not be forgotten that the so-called confession of devotion was the school which formed the great saints.”
Addressing those who belittled the confession of venial sins, Pope Pius XII said: “As you well know, Venerable Brethren, it is true that venial sins may be expiated in many ways which are to be highly commended. But to ensure more rapid progress day by day in the path of virtue, we will that the pious practice of frequent confession, which was introduced by the inspiration of the Holy Spirit, should be earnestly advocated. By it genuine self-knowledge is increased, Christian humility grows, bad habits are corrected, spiritual neglect and tepidity are resisted, the conscience is purified, the will strengthened, spiritual guidance is obtained, and grace is increased in virtue of the Sacrament itself” (On the Mystical Body of Christ (Mystici Corporis Christi), 1943, Part II).
Since this sacrament provides us with so many benefits, those who have distanced themselves from the Sacrament of Penance should not be surprised if – in spite of their own human efforts – they have been failing to overcome vice and grow in virtue. This is in keeping with what Our Lord said to St Veronica Juliani: “You shall make progress in perfection in proportion to the fruits which you shall draw from this sacrament.” Pope John Paul II said something similar: “I do not hesitate to say that even the great canonized saints are generally the fruit of those confessionals” (Reconciliatio et Paenitentia, no. 29).
If you’d like to learn more about the benefits of Confession there is a book called “The Gift of Confession: A Positive Approach to the Sacrament of Reconciliation.” It describes 25 striking benefits this sacrament gives to us. This is a welcome alternative to focusing upon what it takes away! Although it was released only three months ago it has already gone to its second print! It is available from :
connorcourt.com/catalog1/index.php?main_page=product_info&products_id=34
