Mortal Sin

[lebeloof]

According to the Catechism of the Catholic Church, “if [a mortal sin] is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell…” (CCC 1861), which, in other words, means that it is not forgiven until it is absolved through the Sacrament of Penance. After having committed a mortal sin, then, what incentive does one have thereafter to practise virtue prior to his or her confession?

 

[thomas_jd]

According to the Catechism of the Catholic Church, “if [a mortal sin] is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell…” (CCC 1861), which, in other words, means that it is not forgiven until it is absolved through the Sacrament of Penance. After having committed a mortal sin, then, what incentive does one have thereafter to practise virtue prior to his or her confession?

“the exclusion from Christs kingdom and the eternal death of hell” seem a pretty good "incentive!

 

[Dorothy]

According to the Catechism of the Catholic Church, “if [a mortal sin] is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell…” (CCC 1861), which, in other words, means that it is not forgiven until it is absolved through the Sacrament of Penance. After having committed a mortal sin, then, what incentive does one have thereafter to practise virtue prior to his or her confession?

Practicing virtue prior to the sacramental confession is a way of showing the Lord that you are truly sorry.

Also, one can tell Him he is sorry for his sins before the sacramental confession as well.

 

[lebeloof]

Yes, one may say he or she is sorry before the sacramental confession, but that will not save him or her, which is evident in the fact that one such method does not obtain for the penitent his or her sanctifying grace. Absolution from sin and the achievement of sanctifying grace occurs in the Sacrament of Penance. Is there any doctrine that validates this method as being equal to a sacramental confession, i.e., complete absolution and acquisition of sanctifying grace? If not, then why ought one to behave before confession if he or she is condemned either way?

 

[Bookcat]

According to the Catechism of the Catholic Church, “if [a mortal sin] is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell…” (CCC 1861), which, in other words, means that it is not forgiven until it is absolved through the Sacrament of Penance. After having committed a mortal sin, then, what incentive does one have thereafter to practise virtue prior to his or her confession?

Unless they have destroyed Faith…Faith remains…

and the reality of knowing Christ …and of course actual graces can move them to repentance…and the seeking of the good etc

and of course there can also be the grace of perfect contrition (which includes the intent to confess as soon as possible) …which already returns the person to grace…though they still need to confess (and can not yet go to communion).

 

[Iron_Donkey]

Yes, one may say he or she is sorry before the sacramental confession, but that will not save him or her, which is evident in the fact that one such method does not obtain for the penitent his or her sanctifying grace.

If a person guilty of mortal sin makes a perfect act of contrition - which includes resolving not and actually trying not to sin - then gets hit by a bus before he can make a sacramental confession, he’s ok. If he just says “forget this” and continues to sin on purpose until confession, then getting hit by a bus would be more problematic.

That’s the consequentialist point of view of course. The better point of view is that we should avoid sin because it’s wrong and displeasing to God regardless of how it effects us or our salvation, but I don’t think that’s what you were asking.

 

[egnubo]

Is Penance a virtue? If it is, as I do believe it is, then look no further. What are the acts of this virtue? I think contrition is one of them. So I would rephrase the concern as it is answered in the being sorry and wanting to make up.
What’s the incentive? As has been pointed out in the second post, HELL. Remember how Blessed John Paul II in his book Crossing the threshold of hope says that we should threaten people (in the good sense) with the existence of hell! That is because HELL moves people.

 

[lebeloof]

Contrition will not save an individual from Hell; only contrition coupled with the absolution administered in confession can do so. If one chooses not to pracitse virtue after sinning, he or she is condemned. Moreover, on the other hand, if he or she chooses to practise virtue, he or she is still condemned although contrition is present. Considering that both scenarios yield the same result, what is one’s motivation to choose the latter over the former? The answer cannot be hell because, as we have seen, both choices result in damnation. What is the incentive to practise virtue prior to making one’s confession if it will not save him or her?

 

[Tantum_ergo]

Contrition will not save an individual from Hell; only contrition coupled with the absolution administered in confession can do so. If one chooses not to pracitse virtue after sinning, he or she is condemned. Moreover, on the other hand, if he or she chooses to practise virtue, he or she is still condemned although contrition is present. Considering that both scenarios yield the same result, what is one’s motivation to choose the latter over the former? The answer cannot be hell because, as we have seen, both choices result in damnation. What is the incentive to practise virtue prior to making one’s confession if it will not save him or her?

Because it is credited to him or her as righteousness once the grace is restored, that’s why.

Situation A: Man who commits mortal sin. Repents but has to wait six days for confession. Instead of doing penance or other virtuous actions, he says, “Oh heck, I’m doomed anyway” and commits more sins.

Thing is, when this fellow hits the confessional and is forgiven for the original sin, he then has to add on all these others, for which he is now going to spend more time in PURGATORY (ah HAH, you forgot about the TEMPORAL EFFECTS OF SIN, DIDN’T YOU?)

Situation B: Man who commits mortal sin. Repents but has to wait six days for confession. Does penance and other virtuous actions, thereby has no FURTHER sins adding their TEMPORAL LOAD to his stay in purgatory, PLUS the virtuous actions give him additional strength once he is restored to grace to help keep him from further grave sins, plus he probably prayed for and released souls in purgatory etc. who are now also praying for him to receive even further graces, etc.

There is a pretty strong incentive especially when one considers that no matter what, one OUGHT to do the right thing simply BECAUSE it is the right thing to do. . .

 

[CB_Catholic]

Contrition will not save an individual from Hell; only contrition coupled with the absolution administered in confession can do so. If one chooses not to pracitse virtue after sinning, he or she is condemned. Moreover, on the other hand, if he or she chooses to practise virtue, he or she is still condemned although contrition is present. Considering that both scenarios yield the same result, what is one’s motivation to choose the latter over the former? The answer cannot be hell because, as we have seen, both choices result in damnation. What is the incentive to practise virtue prior to making one’s confession if it will not save him or her?

I don’t understand where you get the idea that a person who commits a mortal sin, then repents and has perfect contrition for it, yet through no fault of his own dies before he is able to make it to Confession is condemned and doomed to hell. That is not what the Church teaches.

The CCC, 1452, says that perfect contrition obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental Confession as soon as possible. A person is not automatically condemned to hell without absolution–if he has perfect contrition, God forgives the sin, although the intention of confessing it as soon as possible must be there–and that is something God knows. So no, both choices do not automatically result in damnation.

 

[Windmill]

If your heart is bent on sinning more, then where does your heart really lie? Are you looking at things legalistically, or are you trying to live the Gospel as best you can, striving for holiness with all your heart, getting back up as soon as you fall?

A legalist will look at the sacraments in a very mechanical way and not see the spiritual reality the sacraments are oriented toward. They will approach the sacrament of penance as a way to “get out of punishment”. They will not necessarily desire to have their heart changed, their behavior improved, or the circumstances removed from their lives that lead them to sin. No, they just want the magic wand waved over them so they can avoid guilt. This type of living is not really loving, but rather “following the rules”. It rarely leads to conversion of heart and saintliness.

In short, it completely misses the point of Confession.

As mentioned above, a perfect act of contrition (which includes the resolution to go to confession as soon as possible, restores the soul to sanctifying grace, but the rupture of sin not only affects one’s relationship with God, but with the Church, and Christ ordained that we go to sacramental confession to restore communion with God and his Church. Communion WITH the Church is a prerequisite for Communion AT Church, so you need sacramental absolution for receiving Communion.

 

[lebeloof]

I don’t understand where you get the idea that a person who commits a mortal sin, then repents and has perfect contrition for it, yet through no fault of his own dies before he is able to make it to Confession is condemned and doomed to hell. That is not what the Church teaches.

The CCC, 1452, says that perfect contrition obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental Confession as soon as possible. A person is not automatically condemned to hell without absolution–if he has perfect contrition, God forgives the sin, although the intention of confessing it as soon as possible must be there–and that is something God knows. So no, both choices do not automatically result in damnation.

Excellent! I highly appreciate your having cited a doctrinal source, viz. The Catechism, in order to validate the idea of a “confession of desire”. That is what I sought. The only question remaining for me is this: If I am correct, *perfect contrition *is sorrow for sin that comes from a love for God, not a fear of hell, correct? Furthermore, as someone mentioned before, such contrition would be manifest in the righteous actions the individual performs, yes?

 

[Irishgal49]

According to the Catechism of the Catholic Church, “if [a mortal sin] is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell…” (CCC 1861), which, in other words, means that it is not forgiven until it is absolved through the Sacrament of Penance. After having committed a mortal sin, then, what incentive does one have thereafter to practise virtue prior to his or her confession?

The devil works on me with this…“well since you’ve already sinned, you might as well go ahead and go on a bender.” I RUN to confession so I can avoid that.

 

[egnubo]

Hey guys, a great part of the healing process is to become more honest with regard to one’s motivations. With the grace of God, a sincere struggle always ends up in victory. The reason for the failure is that sometimes we are not really honest and sincere about certain aspects.
The following poem says it all:

Autobiography in Five Short chapters
by Portia Nelson

1. I walk, down the street.
   There is a deep hole in the sidewalk. I fall in.
   I’m lost… I am helpless It isn’t my fault.
   It takes forever to find a way out.
2. I walk down the same street.
   There is a deep hole in the sidewalk.
   I pretend I don’t see it.
   I fall in again.
   I can’t believe I am in the same place. But, it isn’t my fault.
   It still takes a long time to get out.
3. I walk down the same street.
   

      There is a deep hole in the sidewalk. 
   
      I still fall in . . . It's a habit.

My eyes are open.
I know where I am.
It is my fault.
I get out immediately.
4. I walk down the same street.

     There is a deep hole in the sidewalk. 

     I walk around it.

1. I walk down another street

 

[m134e5]

Hey guys, a great part of the healing process is to become more honest with regard to one’s motivations. With the grace of God, a sincere struggle always ends up in victory. The reason for the failure is that sometimes we are not really honest and sincere about certain aspects.
The following poem says it all:

Autobiography in Five Short chapters
by Portia Nelson

1. I walk, down the street.
   There is a deep hole in the sidewalk. I fall in.
   I’m lost… I am helpless It isn’t my fault.
   It takes forever to find a way out.
2. I walk down the same street.
   There is a deep hole in the sidewalk.
   I pretend I don’t see it.
   I fall in again.
   I can’t believe I am in the same place. But, it isn’t my fault.
   It still takes a long time to get out.
3. I walk down the same street.
   

      There is a deep hole in the sidewalk. 
   
      I still fall in . . . It's a habit.

My eyes are open.
I know where I am.
It is my fault.
I get out immediately.
4. I walk down the same street.

     There is a deep hole in the sidewalk. 

     I walk around it.

1. I walk down another street

Interesting…