Mass Question

[imkingdad]

I’m interested in better understanding the Confession part of the Mass, at the beginning when we state ( Priest led) “I confess to you, my Brothers & Sisters that I have sinned of my own fault…”
What is its overall purpose & what efficacious effects does this section have if any?
It doesn’t seem to meet the requirements for a General Confession, appears to be just an acknowledgment of our sinfulness. But since I don’t know with 100% certainty I have decided to seek the guidance of you fine folks.

 

[StillWondering]

I think you are referring to the penitential rite. I was told that with a contrite heart, your *venial *sins are forgiven as preparation for the later parts of the Sacrifice of the Mass.

 

[Joe_5859]

Still Wondering is not exactly correct. Your Venial Sins are forgiven through reception of the Eucharist, not the Penitential Rite (see CCC 1394). From the General Instruction of the Roman Missal:

The Act of Penitence

1. Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession. The rite concludes with the priest’s absolution, which, however, lacks the efficacy of the Sacrament of Penance.

When you think about what is going on at the Mass, the Penitential Rite is perfectly placed. At Mass, we are coming before God to worship Him. What should our first though be when we approach God? “Lord, I am a sinful person! I am not worthy!” So we acknowledge our faults and failings, then move into the Kyrie Eleison where we ask for God’s mercy. Then we sing the Gloria and praise God.

It is important to acknowledge our sinfulness before the Lord, but we don’t dwell on it all throughout the Mass. We acknowledge it up front, ask for God’s mercy, and then we focus on worshipping the Lord rather than thinking about ourselves.

 

[japhy]

I’m interested in better understanding the Confession part of the Mass, at the beginning when we state ( Priest led) “I confess to you, my Brothers & Sisters that I have sinned of my own fault…”

That particular prayer is called the Confiteor (“I confess”), and it is Form A of the Penitential Act (one of three forms).

What is its overall purpose & what efficacious effects does this section have if any?

Here’s the explanation I provide for the Penitential Act in my book (see my signature):
WHEN JESUS ENTERED Jerusalem during the week of His Crucifixion (on the day we commemorate as Palm Sunday), He went into the Temple area and “caused a scene.” He drove out the money-changers, men who “helped” Jews on pilgrimage by trading their foreign currency for the coinage used in the Temple… at a lousy exchange rate. After chastising these dishonest bankers, Jesus turned His attention to the blind and the lame, whom He healed. We commemorate – and enter into – His cleansing of the Temple and His healing of the infirm at every Mass. It is called the Penitential Act.

The purpose of the Penitential Act, in the words of the Missal itself, is to “prepare ourselves to celebrate the sacred mysteries.” To do this in honesty and sincerity before God, we must examine ourselves and admit our sin and our sinfulness, asking the Lord for His mercy. Jesus tells us to be reconciled with one another before we present our offerings and ourselves at the altar. (cf. Matt. 5:23-24) In the words of the Catechism, “the first movement of the prayer of petition is asking forgiveness. … It is a prerequisite for righteous and pure prayer.” (Catechism 2631) This is true both in the liturgy and in our personal prayer.

After the priest invites us into this act, there is a brief pause for silent reflection and examination. Make proper use of this silence by calling to mind your sins – the ways you have failed to live out the Gospel in your daily life – and repenting of them. There has been a loss of the sense of sin in our world, with dangerous effects: so long as we’re healthy, wealthy, and wise (in the eyes of the world) we think we’re “all right.” On the contrary, Rev. Thomas Kocik wrote in Loving and Living the Mass that Jesus might say in our contemporary language, “it is better to enter heaven with a guilt complex than to enter Gehenna brimming with self-confidence.” (p. 43)

So how is this anything similar to the wild-but-tender side of Christ that we see in Matthew 21:12-14? “Do you not know that your body is a temple of the Holy Spirit within you?” (1 Cor. 6:19) “We are the temple of the living God.” (2 Cor. 6:16) We are temples, but we are marred by the stain of sin, as guilty as the money-changers though our sins might be completely different. We are temples, but we are plagued with sickness, as in need of Christ’s healing touch as were the blind and the lame. In the Penitential Act, Jesus Christ comes to us to cleanse us and to heal us of our sins.*

• The Penitential Act in the Mass does not replace the sacramental confession of sins, and mortal sins especially can only ordinarily be absolved through the sacrament of Reconciliation.

Praying the Mass: The Prayers of the People, pp. 37-38​

 

[Joe_5859]

Japhy, that’s a nice explanation. I can see why you wrote a book about it.

 

[japhy]

Japhy, that’s a nice explanation. I can see why you wrote a book about it.

Thank you.

 

[teachccd]

That particular prayer is called the Confiteor (“I confess”), and it is Form A of the Penitential Act (one of three forms).

Here’s the explanation I provide for the Penitential Act in my book (see my signature):
WHEN JESUS ENTERED Jerusalem during the week of His Crucifixion (on the day we commemorate as Palm Sunday), He went into the Temple area and “caused a scene.” He drove out the money-changers, men who “helped” Jews on pilgrimage by trading their foreign currency for the coinage used in the Temple… at a lousy exchange rate. After chastising these dishonest bankers, Jesus turned His attention to the blind and the lame, whom He healed. We commemorate – and enter into – His cleansing of the Temple and His healing of the infirm at every Mass. It is called the Penitential Act.

The purpose of the Penitential Act, in the words of the Missal itself, is to “prepare ourselves to celebrate the sacred mysteries.” To do this in honesty and sincerity before God, we must examine ourselves and admit our sin and our sinfulness, asking the Lord for His mercy. Jesus tells us to be reconciled with one another before we present our offerings and ourselves at the altar. (cf. Matt. 5:23-24) In the words of the Catechism, “the first movement of the prayer of petition is asking forgiveness. … It is a prerequisite for righteous and pure prayer.” (Catechism 2631) This is true both in the liturgy and in our personal prayer.

After the priest invites us into this act, there is a brief pause for silent reflection and examination. Make proper use of this silence by calling to mind your sins – the ways you have failed to live out the Gospel in your daily life – and repenting of them. There has been a loss of the sense of sin in our world, with dangerous effects: so long as we’re healthy, wealthy, and wise (in the eyes of the world) we think we’re “all right.” On the contrary, Rev. Thomas Kocik wrote in Loving and Living the Mass that Jesus might say in our contemporary language, “it is better to enter heaven with a guilt complex than to enter Gehenna brimming with self-confidence.” (p. 43)

So how is this anything similar to the wild-but-tender side of Christ that we see in Matthew 21:12-14? “Do you not know that your body is a temple of the Holy Spirit within you?” (1 Cor. 6:19) “We are the temple of the living God.” (2 Cor. 6:16) We are temples, but we are marred by the stain of sin, as guilty as the money-changers though our sins might be completely different. We are temples, but we are plagued with sickness, as in need of Christ’s healing touch as were the blind and the lame. In the Penitential Act, Jesus Christ comes to us to cleanse us and to heal us of our sins.*

• The Penitential Act in the Mass does not replace the sacramental confession of sins, and mortal sins especially can only ordinarily be absolved through the sacrament of Reconciliation.

Praying the Mass: The Prayers of the People, pp. 37-38​

Looks like another book to add to my collection. I saw it online and it is a job wll done. Great explanation on the Penitential Rite…teachccd

 

[Verbum_Caro]

Still Wondering is not exactly correct. Your Venial Sins are forgiven through reception of the Eucharist, not the Penitential Rite

Hi Joe,

My understanding is that venial sins can be forgiven through the use of the Confiteor, provided one is sorry for those sins.

VC

 

[imkingdad]

That particular prayer is called the Confiteor (“I confess”), and it is Form A of the Penitential Act (one of three forms).

Here’s the explanation I provide for the Penitential Act in my book (see my signature):
WHEN JESUS ENTERED Jerusalem during the week of … us and to heal us of our sins.*

• The Penitential Act in the Mass does not replace the sacramental confession of sins, and mortal sins especially can only ordinarily be absolved through the sacrament of Reconciliation.

Praying the Mass: The Prayers of the People, pp. 37-38​

Thank you Very much for your wonderful & in-depth Explanation.

Thank you all for your generous contributions to my better understanding & enlightenment.

If possible, Japhy, I’d like to tap your knowledge a tad more.

I have heard many definitions & interpretations of Sin, Mortal & venial,
What causes me ( & perhaps others) Confusion are the Sins of Thought, Desire, of the Mind. Whether they touch upon Murder, Adultery, or the other major categories of Sin, It seems that some feel if its just a passing thought a momentary desire that no sin has been committed ( Satan planting a thought in one’s head) , others & scripture makes note that if you’ve “lusted in the Mind” you’ve already committed Adultery as an example.

I guess the question comes down to Where is that Line? How much thinking about a sin constitutes Sinning? Does the Occasional, thought of being with someone else constitute - adultery? How much
desire for or our personal planning or wishing & hoping for the demise of an unpleasant & wicked person before we are Guilty of Murder?

I guess we all have entertained some extremely unpleasant thoughts or desires ( esp. when we get angry or upset) How can we “Know” if we have sinned & whether it is Mortal or Venial? (yes I understand that to some degree the onus for sinfulness is upon us & our personal
feelings as it befits our conscience.)

Its all about making sure I (we?) can & do Receive the the Eucharist worthily. Thank you in advance…

Regards, yours in Christ

 

[japhy]

What causes me Confusion are the Sins of Thought, Desire, of the Mind. … some feel if its just a passing thought a momentary desire that no sin has been committed … others & scripture makes note that if you’ve “lusted in the Mind” you’ve already committed Adultery as an example.

It is one thing to have a fleeting thought; it is another entirely to mentally entertain that thought. However:

Where is that Line? How much thinking about a sin constitutes Sinning?

This is something you should take up with a spiritual director or a (regular) confessor.

 

[Joe_5859]

Hi Joe,

My understanding is that venial sins can be forgiven through the use of the Confiteor, provided one is sorry for those sins.

VC

I admit, I have heard that before. I’m curious as to where that theory originated because I haven’t seen anything in any Church documents to that regard. But maybe I haven’t looked hard enough.

 

[StillWondering]

I admit, I have heard that before. I’m curious as to where that theory originated because I haven’t seen anything in any Church documents to that regard. But maybe I haven’t looked hard enough.

I believe it’s a pastoral explanation and not a definitive teaching. It comes from the the teaching that God’s forgiveness can directly absolve our venial sins with a contrite heart and intention to avoid both the sin and the occasion of sin in the future. God’s forgiveness of mortal sins does extend to perfect contrition but canon law still requires confession for abiding Catholics. That is how I understand this subtlety involved in the rite.

In addition to all the aspects you mentioned in your post, I sense this pastoral nature in the penitential rite as a re-emphasis on the importance of making amends before going to the alter with our sacrifices. All aspects of our lives must live in unity, yet people often fail to live in full communion with God. Thus, I see the Church is guiding us as we are learning to guide ourselves to humbly admit our faults and request forgiveness.

 

[Verbum_Caro]

I admit, I have heard that before. I’m curious as to where that theory originated because I haven’t seen anything in any Church documents to that regard. But maybe I haven’t looked hard enough.

Hi Joe,

You can find it, as well as the reasoning behind it, in Aquinas, Summa Theologica, III, 87, 3.

The Catechism of the Council of Trent hints at it when it says in the section on the Sacrament of Penance that “Venial sins, which do not separate us from the grace of God, and into which we frequently fall, although they may be usefully confessed, as the experience of the pious proves, may be omitted without sin, and expiated by a variety of other means.”

This “variety of other means” includes worthy reception of any sacrament as well as a number of other actions which occasion a repentance proceeding from grace. (See Aquinas, above).

I’ll keep my eye out for some Church documents that might mention it. If you find any, let me know as well?

Thanks,
VC

 

[Joe_5859]

Hi Joe,

You can find it, as well as the reasoning behind it, in Aquinas, Summa Theologica, III, 87, 3.

The Catechism of the Council of Trent hints at it when it says in the section on the Sacrament of Penance that “Venial sins, which do not separate us from the grace of God, and into which we frequently fall, although they may be usefully confessed, as the experience of the pious proves, may be omitted without sin, and expiated by a variety of other means.”

This “variety of other means” includes worthy reception of any sacrament as well as a number of other actions which occasion a repentance proceeding from grace. (See Aquinas, above).

I’ll keep my eye out for some Church documents that might mention it. If you find any, let me know as well?

Thanks,
VC

Good find! I guess I was wrong.

 

[need_to_know]

I think FrDavid96’s explanation of holy water absolving venial sins (post here from this thread) may have some relevance here, albeit not directly discussing the Confiteor.

 

[Joe_5859]

I think FrDavid96’s explanation of holy water absolving venial sins (post here from this thread) may have some relevance here, albeit not directly discussing the Confiteor.

Very interesting. Thanks for sharing.

 

[Verbum_Caro]

Need to Know, and Joe,

Yep, that is why I was careful to mention forgiveness of sin, and not absolution.

Joe, I also wanted to mention that what you wrote wasn’t too far off. It is true that the reception of Holy Communion can forgive venial sins (it just wasn’t true that only reception of Holy Communion forgives venial sins). But, it also seems to me that it makes sense to highlight reception of Holy Communion in this respect. In fact, Aquinas devotes a question to it when discussing the sacrament of the Eucharist. And it is sure teaching, which you can trace back (at least!) to St. Augustine.

In a certain respect Holy Communion perfects charity, and increases its fervor in us – and since charity is opposed to sin, in a certain way reception of Holy Communion is ordered towards overcoming venial sin, both by forgiving it and strengthening us against it.

Just my 2 cents.
VC

 

[japhy]

Yep, that is why I was careful to mention forgiveness of sin, and not absolution.

For clarity’s sake:

forgiveness - Pardon or remission of an offense. The Catholic Church believes that sins forgiven are actually removed from the soul (John 20) and not merely covered over by the merits of Christ. Only God can forgive sins, since he alone can restore sanctifying grace to a person who has sinned gravely and thereby lost the state of grace. God forgives sins to the truly repentant either immediately through an act of perfect contrition or mediately through a sacrament. The sacraments primarily directed to the forgiveness of sins are baptism and penance, and secondarily, under certain conditions, also the sacrament of anointing.

absolution - In the sacrament of penance, the act by which a qualified priest, having the necessary jurisdiction, remits the guilt and penalty due to sin. The new formula of absolution, since the Second Vatican Council, is: “God, the Father of mercies, through the death and resurrection of His Son, has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.” To which the penitent answers, “Amen.” In this formula essential words are: “I absolve you.” For centuries, the Church used the deprecatory form of absolution, e.g., “May God absolve you from your sins.” This was really declarative in meaning, as is clear from the fact that in the whole of tradition the priest who absolved was looked upon as a judge who actually absolved, even though he used the subjunctive mood to express his affirmative judgment. (Etym. Latin absolvere, to free from; to absolve, acquit.)

 

[Verbum_Caro]

Thanks, japhy.

To clarify further, I was referencing Need to Know’s citation of Fr. Davids post ( here from this thread).

It is helpful because it mentions exta-sacramental forgiveness of venial sin.

VC