Perfect Contrition

[SenorSalsa]

In extreme cases, if a person has Perfect Contrition, they can receive the Eucharist, despite having Mortal Sin, correct?

That being the case, when one goes to Confession, Do they need to confess receiving the Eucharist? Should they mention it anyways, as nobody can know for sure if they fulfill Perfect Contrition?

 

[JesuitLoyola]

If you receive the eucharist in a state of mortal sin while still having perfect contrition, you should still go to confession afterwards (if you can because this is an extreme condition) you need to confess what you needed to confess before receiving but you would not need to confess receving. If you make a perfect contrition and receive thinking you were going to die obviously the circumstances make it impossible for you to think that you were commiting mortal sin as you thought you made a perfect contrition. Without full knowledge the sin isn’t mortal and you are scott free

 

[PhilotheaZ]

In extreme cases, if a person has Perfect Contrition, they can receive the Eucharist, despite having Mortal Sin, correct?

What would be an example of such an “extreme case”? When would it be NECESSARY to receive the Eucharist but IMPOSSIBLE to go to Confession first?

The only thing that comes to mind is a person on their death bed who is physically unable to confess.

Under normal circumstances, someone who has an unconfessed mortal sin needs to refrain from receiving Communion. The slight embarrassment of having to stay in the pew when others are receiving Communion at Mass is hardly an “extreme case.”

 

[LilyM]

What would be an example of such an “extreme case”? When would it be NECESSARY to receive the Eucharist but IMPOSSIBLE to go to Confession first?

The only thing that comes to mind is a person on their death bed who is physically unable to confess.

Under normal circumstances, someone who has an unconfessed mortal sin needs to refrain from receiving Communion. The slight embarrassment of having to stay in the pew when others are receiving Communion at Mass is hardly an “extreme case.”

There are other cases short of being on one’s deathbed - imagine a soldier about about to go into a battle who may not survive to have another opportunity to receive, or someone living in a really remote area who may only have one or two opportunities to receive per year. Imagine also that at such a time, whilst not having a priest present to whom they can confess, they DO have some other minister present with Communion and may long to partake.

I think canon 916 would cover such situations as well - it doesn’t speak merely of absolute necessity, rather of having ‘grave reason and no opportunity to confess’ - which falls short of having to be absolute necessity.

 

[thistle]

In extreme cases, if a person has Perfect Contrition, they can receive the Eucharist, despite having Mortal Sin, correct?

That being the case, when one goes to Confession, Do they need to confess receiving the Eucharist? Should they mention it anyways, as nobody can know for sure if they fulfill Perfect Contrition?

If a person is able to go to Confession what is the extreme case you are talking about? If they can go to Confession they are obviously not on the point of death and so cannot receive Communion while in a state of mortal sin. An act of perfect contrition only forgives sins if you die before reaching Confession and it is conditional upon the firm intent to go to Confession.

 

[Cristiano]

If a person is able to go to Confession what is the extreme case you are talking about? If they can go to Confession they are obviously not on the point of death and so cannot receive Communion while in a state of mortal sin. An act of perfect contrition only forgives sins if you die before reaching Confession and it is conditional upon the firm intent to go to Confession.

Can. 916 A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible.

Canon 916 does not mention being on the verge of death. One can be physically healthy but in a grave situation and without the possibility of confession. What grave situation? I cannot think of one, but that is my problem.

 

[Verbum_Caro]

An act of perfect contrition only forgives sins if you die before reaching Confession and it is conditional upon the firm intent to go to Confession.

Thistle,

Perfect contrition restores one to the state of grace, and forgives all sin, immediately. There is no requirement that one be in danger of death (although that is an excellent time to say an Act of Contrition).

The Church recommend perfect contrition as soon as one falls into mortal sin. She also recommend we strive for perfect contrition at every sacramental confession (although it is not necessary for the validity of the sacrament).

Finally, perfect contrition is the only way those who have no sacraments, either because they are unavailable, or because they don’t know about their necessity (i.e. members of other religions), have of being restored to God’s friendship.

What do you think?

VC

 

[puzzleannie]

In extreme cases, if a person has Perfect Contrition, they can receive the Eucharist, despite having Mortal Sin, correct?

That being the case, when one goes to Confession, Do they need to confess receiving the Eucharist? Should they mention it anyways, as nobody can know for sure if they fulfill Perfect Contrition?

it is correct as far as it goes–there is really perfect contrition, there is no opportunity to confess, and not receiving could be source of scandal, or in danger of death.

and yes the person must confess as soon as possible and should mention the fact that they did receive w/o confession, precisely as you have stated, because no one can be sure their contrition is perfect. And also to let the priest know perhaps hours available for confession need to be improved.

 

[thistle]

Thistle,

Perfect contrition restores one to the state of grace, and forgives all sin, immediately. There is no requirement that one be in danger of death (although that is an excellent time to say an Act of Contrition).

The Church recommend perfect contrition as soon as one falls into mortal sin. She also recommend we strive for perfect contrition at every sacramental confession (although it is not necessary for the validity of the sacrament).

Finally, perfect contrition is the only way those who have no sacraments, either because they are unavailable, or because they don’t know about their necessity (i.e. members of other religions), have of being restored to God’s friendship.

What do you think?

VC

I think we are talking at cross purposes.

First, how can anyone be sure they have made an act of perfect contrition? The words of such an act are not enough. They have to be sincerely spoken.
Second, even if an act of perfect contrition is made it is conditional upon the person having the firm intent to go to Confession. If the person dies before getting to Confession their sins are still forgiven. However, if the person does not die they are obliged to go to Confession before receving Communion.

My comment on danger of death relates to “extreme cases” mentioned by the OP. The OP has not stated what that means but he said the person would still be okay to go to Confession. Therefore, other than the imminent danger of death, what is an “extreme case”? The OP brought it up so he should be able to tell us what he means.

 

[Verbum_Caro]

First, how can anyone be sure they have made an act of perfect contrition? The words of such an act are not enough. They have to be sincerely spoken.

I agree regarding the words alone are not sufficient, the words must correspond to an interior disposition.

If the person dies before getting to Confession their sins are still forgiven. However, if the person does not die they are obliged to go to Confession before receving Communion.

Yes, but their sins were still forgiven. If they are prevented in some way, other than death, or if the forgot, or if they later willfully decide not to seek confession it does not negate the forgiveness obtained through perfect contrition (assuming good faith at the time). Of course, if they willfully fail to go to confession it would be a new sin.

I brought this up because it seemed as if you may have unintentionally indicated that forgiveness was dependent on going to confession later, but it isn’t.

What do you think?
VC

 

[SenorSalsa]

I think some of the situations brought up are valid.

The soldier going into battle
The man who lives in the deep jungle
A man who may not make it through a surgery

All of these may live to see a priest for confession. To say that Perfect Contrition requires that you have the intention for confession, but will be dead before you can seems to be an overstatement. It simply means that for some EXTREME case, you cannot receive absolution, but have a want or desire for the Eucharist.

If I understand Perfect Contrition correctly, you wouldn’t technically need Confession of those sins, but we are a people of signs. We like to know our sins are forgiven.

As far as perfect contrition, I think it is enough that the person thinks he has perfect contrition, as this would limit his culpability, as he would not be knowledgeable of him sinning(if he in fact did not have perfect contrition).

 

[PhilotheaZ]

If I understand Perfect Contrition correctly, you wouldn’t technically need Confession of those sins, but we are a people of signs. We like to know our sins are forgiven.

No, that is not the correct understanding of perfect contrition. Sacramental confession at the earliest opportunity is necessary, not optional. The following is from the Catechism of the Catholic Church (bold emphasis added):

1451 … Contrition is “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.”

1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.

 

[thistle]

I agree regarding the words alone are not sufficient, the words must correspond to an interior disposition.

Yes, but their sins were still forgiven. If they are prevented in some way, other than death, or if the forgot, or if they later willfully decide not to seek confession it does not negate the forgiveness obtained through perfect contrition (assuming good faith at the time). Of course, if they willfully fail to go to confession it would be a new sin.

I brought this up because it seemed as if you may have unintentionally indicated that forgiveness was dependent on going to confession later, but it isn’t.

What do you think?
VC

I was referring to the fact that even if an act of perfect contrition is made, Confession is required before the person can receive Communion. That to me would imply their sins are conditionally forgiven, i.e. they would be forgiven if the person intended to go to Confession but died before doing so. Your point is that their sins are forgiven anyway. If that was the case then they would be allowed to receive Communion, but they are not.

 

[Verbum_Caro]

I was referring to the fact that even if an act of perfect contrition is made, Confession is required before the person can receive Communion.

Right.

That to me would imply their sins are conditionally forgiven, i.e. they would be forgiven if the person intended to go to Confession but died before doing so.

They are forgiven if the person intended to go Confession at the time, but the forgiveness is not dependent on actually making it to confession. (Besides death, we could conceive of other possible intervening factors, such as moral or physical impossibility, forgetfulness, *subsequent *obstinate refusal, etc)

Your point is that their sins are forgiven anyway. If that was the case then they would be allowed to receive Communion, but they are not.

Not exactly. The way I understand it, the reason someone who has had perfect contrition must not go to communion before confession, under ordinary circumstances (grave reason allows it), is not because they are *in *mortal sin, but rather because they had committed a mortal sin and must submit that sin to the power of the keys – but not for absolution. It is a rule of the Church that all mortal sins of which one is aware must be confessed, if possible. That plus sacramental confession provides surety that one’s sins are actually forgiven, and this greater level of certainty is required to approach communion under normal circumstances.

Perfect Contrition, if it really exists in a person, restores sanctifying grace immediately, revives previously acquired merits, and make it possible to merit again.

Thoughts?
VC

 

[thistle]

Right.

They are forgiven if the person intended to go Confession at the time, but the forgiveness is not dependent on actually making it to confession. (Besides death, we could conceive of other possible intervening factors, such as moral or physical impossibility, forgetfulness, *subsequent *obstinate refusal, etc)

Not exactly. The way I understand it, the reason someone who has had perfect contrition must not go to communion before confession, under ordinary circumstances (grave reason allows it), is not because they are *in *mortal sin, but rather because they had committed a mortal sin and must submit that sin to the power of the keys – but not for absolution. It is a rule of the Church that all mortal sins of which one is aware must be confessed, if possible. That plus sacramental confession provides surety that one’s sins are actually forgiven, and this greater level of certainty is required to approach communion under normal circumstances.

Perfect Contrition, if it really exists in a person, restores sanctifying grace immediately, revives previously acquired merits, and make it possible to merit again.

Thoughts?
VC

Communion may only be received by those in a state of grace, i.e. not in a state of mortal sin. You are implying a genuine act of perfect contrition puts a person in a state of grace which would mean they could receive Communion without going to Confession. However, that is not the case. They cannot receive Communion without going to Confession first which means they are not in a state of grace.
Either a person is in a state of grace or not.

 

[Verbum_Caro]

Hi Thistle,

I think I understand where you are coming from. Maybe I can clarify my comments.

Either a person is in a state of grace or not.

Absolutely.

Communion may only be received by those in a state of grace, i.e. not in a state of mortal sin.

Right. You may not willfully receive communion knowingly in a state of mortal sin, at least not profitably.

You are implying a genuine act of perfect contrition puts a person in a state of grace

Yes. That is what genuine perfect contrition does, because mortal sin and the theological virtue of Charity (whereby God is loved above all things for His own sake) are incompatible. When one sins mortally one destroys the theological virtue of Charity, because one loves some creature above God.

Perfect contrition, which is sorrow for sin out love of God, who is loved above all else for His own sake, revives the theological virtue of Charity, and restores sanctifying grace to the soul.

which would mean they could receive Communion without going to Confession.

Not so. It means that one is in the state of grace. There may be other reasons why one is not permitted to receive communion. For instance, you haven’t observed the prescribed fast. Or, in this case, you haven’t submitted your mortal sins to the power of the keys, in confession.

However, that is not the case. They cannot receive Communion without going to Confession first which means they are not in a state of grace.

You can see this is not so because Canon Law allows a priest, who is was in mortal sin, to make an act of perfect contrition and then receive communion while celebrating Mass. The same canon allows for the laity to receive communion after making an act of perfect contrition, but before sacramental confession (for grave reason).

The canon is not saying “well, you are still in mortal sin and not in the state of grace, but go ahead and go to communion.” Rather it is saying, if you have made a sincere act of perfect contrition, and thus have the hope of having been restored to sanctifying grace, you can go to communion and at least not be deliberately and knowingly taking communion in the state of mortal sin.

You have to go to confession as soon as possible afterwards, however, in order to 1)make sure you sins are forgiven and 2)submit the sins the power of the keys, even if they had already been forgiven extra-sacramentally.

I hope I have explained myself a bit better. This is my best understanding of the mind of the Church on the matter. Anything that I have said in variance with the Church should be disregarded and is due either to my ignorance or lack of ability to communicate clearly.

What do you think?
VC
VC

 

[thistle]

Hi Thistle,

I think I understand where you are coming from. Maybe I can clarify my comments.

Absolutely.

Right. You may not willfully receive communion knowingly in a state of mortal sin, at least not profitably.

Yes. That is what genuine perfect contrition does, because mortal sin and the theological virtue of Charity (whereby God is loved above all things for His own sake) are incompatible. When one sins mortally one destroys the theological virtue of Charity, because one loves some creature above God.

Perfect contrition, which is sorrow for sin out love of God, who is loved above all else for His own sake, revives the theological virtue of Charity, and restores sanctifying grace to the soul.

Not so. It means that one is in the state of grace. There may be other reasons why one is not permitted to receive communion. For instance, you haven’t observed the prescribed fast. Or, in this case, you haven’t submitted your mortal sins to the power of the keys, in confession.

You can see this is not so because Canon Law allows a priest, who is was in mortal sin, to make an act of perfect contrition and then receive communion while celebrating Mass. The same canon allows for the laity to receive communion after making an act of perfect contrition, but before sacramental confession (for grave reason).

The canon is not saying “well, you are still in mortal sin and not in the state of grace, but go ahead and go to communion.” Rather it is saying, if you have made a sincere act of perfect contrition, and thus have the hope of having been restored to sanctifying grace, you can go to communion and at least not be deliberately and knowingly taking communion in the state of mortal sin.

You have to go to confession as soon as possible afterwards, however, in order to 1)make sure you sins are forgiven and 2)submit the sins the power of the keys, even if they had already been forgiven extra-sacramentally.

I hope I have explained myself a bit better. This is my best understanding of the mind of the Church on the matter. Anything that I have said in variance with the Church should be disregarded and is due either to my ignorance or lack of ability to communicate clearly.

What do you think?
VC
VC

You are explaining yourself okay but I just happen to disagree with what you are saying.
The only time a person may receive Communion prior to Confession is if there is grave danger of death and no opportunity to confess (e.g. a seriously ill person who might not be able to speak but can still understand what is going on and able to receive, or soldiers going into battle [but at least the priest could give a general Absolution]).
Survivers in both cases would have to subsequently go to Confession.

Maybe it would be clearer to me if you can give me an example of a “grave reason” other than the ones I gave that would allow someone to make an act of perfect contrition and be allowed to receive Communion before going to Confession.

 

[Verbum_Caro]

Hi thistle,

The only time a person may receive Communion prior to Confession is if there is grave danger of death and no opportunity to confess

I’m not sure why you say this, could you explain? Canon 916 states:A person who is conscious of grave sin is not to celebrate Mass or to receive the Body of the Lord without prior sacramental confession unless a grave reason is present and there is no opportunity of confessing; in this case the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible.
I think there are two salient points to note here. First, the canon mentions “grave reason” and does not limit this to “danger of death.” Second, the canon also applies to a priest celebrating mass. Surely this provision is not directed towards priests who are in danger of death? Rather it is directed at priests who find themselves in mortal sin before having to celebrate mass, and unable to go to confession prior to the celebration. Unless it is a private mass, the reason (good of the souls present) is grave enough for canon 916 to be in effect.

Survivers in both cases would have to subsequently go to Confession.

Yes, that is true. But they were already forgiven their sins and restored to sanctifying grace before confession, assuming genuine perfect contrition.

My concern here isn’t determining what scenarios constitute “grave reasons” to go to communion prior to sacramental confession. Rather, I am addressing what I perceived as an implication that one is not presumably forgiven ones sins and presumably restored to grace immediately upon making an genuine act of perfect contrition.

God bless!
VC

 

[thistle]

Hi thistle,

I’m not sure why you say this, could you explain? Canon 916 states:A person who is conscious of grave sin is not to celebrate Mass or to receive the Body of the Lord without prior sacramental confession unless a grave reason is present and there is no opportunity of confessing; in this case the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible.
I think there are two salient points to note here. First, the canon mentions “grave reason” and does not limit this to “danger of death.” Second, the canon also applies to a priest celebrating mass. Surely this provision is not directed towards priests who are in danger of death? Rather it is directed at priests who find themselves in mortal sin before having to celebrate mass, and unable to go to confession prior to the celebration. Unless it is a private mass, the reason (good of the souls present) is grave enough for canon 916 to be in effect.

Yes, that is true. But they were already forgiven their sins and restored to sanctifying grace before confession, assuming genuine perfect contrition.

My concern here isn’t determining what scenarios constitute “grave reasons” to go to communion prior to sacramental confession. Rather, I am addressing what I perceived as an implication that one is not presumably forgiven ones sins and presumably restored to grace immediately upon making an genuine act of perfect contrition.

God bless!
VC

I think we not finding common ground on the main issue here.

My contention is very simple.
If someone is in a state of grace they may receive Communion.
If someone may not receive Communion it means they are NOT in a state of grace.
An act of perfect contrition (even if this can be achieved) does not permit the person to receive Communion before they have gone to Confession. Why? Because absolution must be given to put you in a state of grace.

 

[PhilotheaZ]

It is indeed difficult to know whether one’s contrition is perfect. How often “imperfect” motivation for contrition is mixed in!

Another point that some people forget: the Sacrament of Reconciliation not only reconciles us with God (which could happen if we were indeed able to make an act of perfect contrition, which is not easy). It also reconciles us with the Church, which is the mystical Body of Christ on earth.

When we sin, we not only offend God, but our sin also affects the whole Church. In the Sacrament of Reconciliation, the priest represents not only God; he also represents all the people in the Church. It is wrong to receive Communion when we have wounded the Church and have not been reconciled. To receive Communion is to proclaim that we are in full union with the Church. I think it is dishonest to do this when we have unconfessed mortal sin.